Philo of Alexandria - Books and Journals

216 part two
The NT term Σωτήρ (saviour, deliverer) has long been seen as the counterpart
of pagan gods or of persons such as Hellenistic or Roman emperors
who were honoured as gods. Consistent with this interpretation, NT scholarship
has presented Jesus as the saviour in opposition to all the other pretensions.
But the present Munich dissertation under the supervision of J. Gnilka
shows that it is a widely used term relating to saving actions on the part of both
gods and human beings. The thesis of this Monograph is that the idea was not
developed in contrast to one or many concepts of salvation but through the
reception of well-known religious, cultural and political traditions, of which
Philo is a good example. In the chapter about the Septuagint Jung offers a
detailed description and analysis of the term in the different texts and Gattungen
of the books which show deep Hellenistic influence. God’s activity for his
chosen people becomes more and more a trait of his personality. Philo could
build upon these descriptions. He focuses all his testimonies on the God of
Israel as the one true Saviour. But Jung also marks the differences. First of
all it is noted that the Saviour can also change to becoming Judge. This supports
the paraenetical approach of the author. It is interesting that all the references
to God as saviour come from the Pentateuch. Jung notes the difference
between the Gattungen in Philo’s treatises. But he does not notice that all the
texts which underline God’s activity in preserving the world originate in the
Exposition of the Law. In contrast the Allegorical Commentary uses the term
σωτήρ for God’s beneficent activity only once (Sobr. 55). Deliverance can only
be offered by the true creator, the God of Israel, whom all people are invited
to worship. This motif is most clearly seen in the apologetic treatises (such as
Legat.). In the various texts or inscriptions (and some coins) which he cites
(in both Greek and German) Jung develops his method and ability of differentiation
most impressively. The NT authors refer to these common ideas and
are able to develop their own Christological concepts against this background.
(GS)
20256. A.Kamesar,‘WritingCommentariesontheWorksofPhilo:
Some Reflections,’ Adamantius 8 (2002) 127–134.
In response to the plans for the new series of commentaries on the works
of Philo, the author offers suggestions for how these commentaries should
approach their task. Because he himself is preparing a commentary on Det., he
focuses particularly commentaries on the Allegorical Commentary. He argues
that progress may be achieved by a greater focus on what he calls the ‘lower
elements’ of the text. The first of these is Philo’s understanding of the Septuagintal
text that forms the basis of the treatises. The Septuagint should be seen as
a ‘stand-alone’ text, not just a translation of the Hebrew. Moreover Philo’s
reading of the text is not always easy to discern, because he often moves straight
to allegorical interpretation. The second ‘lower element’ is the ‘grammatical’
level, using the term in the ancient sense, i.e. the level of interpretation or
exegesis of literary texts. The third is the rhetorical level, which is the aspect
of the text directed towards the reader’s edification. Kamesar ends the article
by emphasizing that other themes, including the relation to wider exegetical