While it would not be correct to say that Philo's works have
been "lost"--scholars have always known and used Philo--they have
essentially been "misplaced" as far as the average student of the
Bible is concerned. Now the translation of the eminent classicist
C. D. Yonge is available in an affordable, easy-to-read edition,
with a new foreword and newly translated passages, and containing
supposed fragments of Philo's writings from ancient authors such as
John of Damascus. The title and arrangement of the writings have
been standardized according to scholarly conventions.
A contemporary of Paul and Jesus, Philo Judaeus, of Alexandria,
Egypt, is unquestionably among the most important writers for
historians and students of Hellenistic Judaism and early
Christianity. Although Philo does not explicitly mention Jesus, or
Paul, or any of the followers of Jesus, Philo lived in their world.
It is from Philo, for example, that we learn about how, like the
Gospel of John, Jews (and Greeks) in the Greco-Roman world spoke of
the creative force of God as God's "Logos." Philo, too, employs
interpretive strategies that parallel those of the author of
Hebrews. Most scholars would agree that Philo and the author of
Hebrews are drawing from the same, or at least similar, traditions
of Hellenistic Judaism. With these kind of connections to the world
of Judaism and early Christianity, Philo cannot be ignored.
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