Philo's View of God

Philo's View Of God

Philo (c.30 BCE – c.50 CE) was a leading writer of the Hellenistic Jewish community in Alexandria, Egypt. He wrote expansively in Koine Greek on the intersection of philosophy, politics, and religion in his time, specifically he explored the connections between Greek Platonic philosophy and late Second Temple Judaism. For example, he maintained that the Septuagint (the Greek translation of the Hebrew Bible and additional books) and Jewish law (which was still being developed by the rabbis in this period) are a blueprint for the pursuit of individual enlightenment.

Philo interpreted the stories of the Pentateuch (first five books) as elaborate metaphors and symbols. He did not reject the subjective experience of ancient Judaism; yet, he repeatedly explained that the Septuagint cannot be understood as a concrete, objective history. Philo was largely shaped by contemporary Greek philosophy. For example, he explained that ideal Greek forms for reason and wisdom illustrated the deep, mystical truth of God and Judaism.

Philo stated his theology both through the negation of opposed ideas, and through detailed, positive explanations of the nature of God. In his negative statement, he contrasted the nature of God with the nature of the physical world. He integrated select theology from the rabbinic tradition, including God's sublime transcendence, and man's inability to behold an ineffable God. However, he significantly disagreed with the theology that God actively changes the world, is filled with zeal, is moved by repentance, and aids his chosen people.

Philo did not consider God similar to heaven, the world, or man; his God existed neither in time nor space and had no human attributes or emotions. He argued that God has no attributes (ἁπλοῡς), in consequence no name (ἅρρητος), and for that reason he cannot be perceived by man (ἀκατάληπτος). Further, God cannot change (ἅτρεπτος): He is always the same (ἀἱδιος). He needs no other being (χρήζων ὁυδενòς τò παράπαν), and is self-sufficient (ἑαυτῷ ἱκανός). God can never perish (ἅφθαρτος). He is the simply existent (ó ὤν, τὺ ὅν), and has no relations with any other being (τὸ γὰρ ἢ ὄν ἒστιν ουχὶ τῶν πρός τι).