Gospel Allusions in Philo

The writings of Philo of Alexandria, a Hellenistic Jewish philosopher who lived around the same time as Jesus, contain intriguing parallels to themes and language found in the Gospels. These parallels provide insight into the common philosophical and theological milieu of the first century, suggesting a shared cultural and religious context from which both Philo’s works and early Christian writings emerged. Let’s delve into some examples where Philo's thoughts seem to echo or anticipate themes found in the Gospels.

The Testing of Virtue

Philo's treatise "On Sobriety" includes a passage that resonates with the New Testament’s themes of testing and proving the faithful:

"For those whom he rejects, like a skillful money-changer, from the coinage of virtue, being alloyed, are all in their souls inclined to innovation; but those whom he wishes to make friends to himself, are of necessity well tested and approved, and elders as to their minds." (On Sobriety 20)

Philo uses the metaphor of a money-changer to describe the process of testing individuals for their virtue. This idea of being tested and approved is a recurring theme in the New Testament, especially in the writings of Paul. For instance, in 1 Corinthians 3:13, Paul writes:

"Each one's work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done."

The metaphor of testing and refinement, whether through fire or as a money-changer tests coinage, highlights the necessity of proving one's virtue and faithfulness.

The Nature of Enemies

In his work "On Rewards and Punishments," Philo discusses two classes of enemies: men and beasts. He describes a future time when savage animals will become tame and live harmoniously with humans:

"But since there are also two classes of enemies—the one being men... the other being beasts... being endowed with a nature utterly alien to ours... are hostile not to one city, or to one nation, but to the whole race of mankind, and that too not for any definite or limited period of time, but for an indefinite and illimitable eternity... this war is one which admits of no truce and of no termination, but is like that existing between the wolves and the sheep, and between all wild beasts, whether living in the water or on the land, and men; and no mortal can terminate it, but only the one uncreated God, when he selects some persons as worthy to be the saviors of their race; men who are peaceful... For if this good should ever at any future time shine upon the world, so that we may be able to see the time in which the savage animals shall become manageable..." (On Rewards and Punishments 90)

This vision closely parallels the peaceful kingdom prophesied in Isaiah 11:6-9, where the wolf will dwell with the lamb, and the leopard will lie down with the goat. The Gospels also touch on themes of divine protection and harmony between humans and dangerous animals. In Luke 10:19, Jesus tells his disciples:

"Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall hurt you."

Here, Jesus promises his followers authority and protection over harmful creatures, mirroring Philo's vision of a future where virtuous men live safely among previously dangerous animals.

Authority Over Serpents and Scorpions

Philo's writings also contain a specific reference to serpents and scorpions, creatures symbolizing danger and evil:

"Then the species of scorpions, and serpents (τὰ σκορπίων γένη καὶ ὄφεων), and other reptiles will keep their venom inoperative..." (On Rewards and Punishments 90)

This aligns closely with the passage in Luke where Jesus speaks of granting his disciples power over serpents and scorpions:

"Behold, I have given you authority to tread on serpents and scorpions (ὄφεων καὶ σκορπίων), and over all the power of the enemy, and nothing shall hurt you." (Luke 10:19)

The similar phrasing and themes suggest a shared cultural and religious background. Both texts emphasize divine protection and the ultimate triumph of good over evil, reflecting a broader Jewish tradition of apocalyptic and eschatological hope.

Conclusion

The parallels between Philo’s writings and the Gospels highlight the shared theological and philosophical context of the first century. Both Philo and the Gospel writers grappled with themes of virtue, testing, divine authority, and the ultimate reconciliation of creation. By examining these connections, we gain a deeper understanding of the cultural and religious currents that shaped early Christian thought and how Jewish traditions and Hellenistic philosophy intersected in the development of Christian theology.