We repeat, that these allegorical canons of Philo are essentially the same as those of Jewish traditionalism in the Haggadah, [182] only the latter were not rationalising, and far more brilliant in their application. [183] In another respect also the Palestinian had the advantage of the Alexandrian exegesis. Reverently and cautiously it indicated what might be omitted in public reading, and why; what expressions of the original might be modified by the Meturgeman, and how; so as to avoid alike one danger by giving a passage in its literality, and another by adding to the sacred text, or conveying a wrong impression of the Divine Being, or else giving occasion to the unlearned and unwary of becoming entangled in dangerous speculations. Jewish tradition here lays down some principles which would be of great practical use. Thus we are told, [184] that Scripture uses the modes of expression common among men. This would, of course, include all anthropomorphisms. Again, sometimes with considerable ingenuity, a suggestion is taken from a word, such as that Moses knew the Serpent was to be made of brass from the similarity of the two words (nachash, a serpent, and nechosheth, brass.) [185] Similarly, it is noted that Scripture uses euphemistic language, so as to preserve the greatest delicacy. [186] These instances might be multiplied, but the above will suffice.
In his symbolical interpretations Philo only partially took the same road as the Rabbis. The symbolism of numbers and, so far as the Sanctuary was concerned, that of colours, and even materials, may, indeed, be said to have its foundation in the Old Testament itself. The same remark applies partially to that of names. The Rabbis certainly so interpreted them. [187] But the application which Philo made of this symbolism was very different. Everything became symbolical in his hands, if it suited his purpose: numbers (in a very arbitrary manner), beasts, birds, fowls, creeping things, plants, stones, elements, substances, conditions, even sex - and so a term or an expression might even have several and contradictory meanings, from which the interpreter was at liberty to choose.
From the consideration of the method by which Philo derived from Scriptures his theological views, we turn to a brief analysis of these views. [188]
1. Theology. - In reference to God, we find, side by side, the apparently contradictory views of the Platonic and the Stoic schools. Following the former, the sharpest distinction was drawn between God and the world. God existed neither in space, nor in time; He had neither human qualities nor affections; in fact, He was without any qualities (poios), and even without any name (etos) ; hence, wholly uncognisable by man (katleptos). Thus, changing the punctuation and the accents, the LXX. of Gen. iii. 9 was made to read: Adam, thou art somewhere;' but God had no somewhere, as Adam seemed to think when he hid himself from Him. In the above sense, also, Ex. iii. 14, and vi. 3, were explained, and the two names Elohim and Jehovah belonged really to the two supreme Divine Potencies,' while the fact of God's being uncognisable appeared from Ex. xx. 21.
But side by side with this we have, to save the Jewish, or rather Old Testament, idea of creation and providence, the Stoic notion of God as immanent in the world - in fact, as that alone which is real in it, as always working: in short, to use his own Pantheistic expression, as Himself one and the all' (es ka t pn). Chief in His Being is His goodness, the forthgoing of which was the ground of creation. Only the good comes from Him. With matter He can have nothing to do - hence the plural number in the account of creation. God only created the soul, and that only of the good. In the sense of being immanent,' God is everywhere - nay, all things are really only in Him, or rather He is the real in all. But chiefly is God the wellspring and the light of the soul - its Saviour' from the Egypt' of passion. Two things follow. With Philo's ideas of the sepration between God and matter, it was impossible always to account for miracles or interpositions. Accordingly, these are sometimes allegorised, sometimes rationalistically explained. Further, the God of Philo, whatever he might say to the contrary, was not the God of that Israel which was His chosen people.