“our beloved brother Paul also according to the wisdom given unto him hath written…in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.” (II Peter 3:15-16)
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Philo of Alexandria (30 BCE – 45 CE) is a good example of a Jew who wrested the scriptures to suit his personal preference. He identified with Judaism through following ritual law while also identifying with high, i.e. Greek, society by melding Judaism’s God with the Greek concept of God, despite their inherent contradictions. The Greeks believed that God was inherently “unknowable.” Yahweh was the opposite – easily accessible and constantly occupied with the details of everyday life, reached easily just by calling out to him.
Philo postulated a two-part God: 1) an ousia of God, or a singular essence, which is the unknowable, and 2) an energeiai (energy) / Spirit which was the very thoughts of God. God’s energy could interact and touch the lives of mortals despite the remote ousia which was inaccessible to man through The Logos – a mediator for God; making it possible to realize the energy of God, and thus, by extension, the impossible ousia of God Himself.
Heraclitus of Ephesus used the word Logos around 500 BCE to describe his concept of the universe as a divine machine invisibly regulated by the Logos (literally the reason). The Greek cult of Hermes played on this construct, reporting that their prophet, in a trance state, met “the Mind of Authority” who shows the mystic a great light / reality and a great darkness / matter. From the Mind comes “a Holy Logos,” …the “shining Son of God.”
Philo’s Logos / Word was extremely popular among Jews and non-Jews alike because it allowed ecumenicalism in a multicultural empire, especially for those aspiring to be accepted by the ruling classes.

