The Contention of John 1:1 having been borrowed From Philo of Alexandria.

The Contention of John 1:1 having been borrowed From Philo of Alexandria. 

By Jamal Dookhy  

July 2023 

Doha Qatar 

John 1:1 presents a unique challenge in its potential connection to the writings of Philo of Alexandria, which suggests that John may have borrowed elements from Greek philosophical sources and pagan beliefs. This perspective challenges the credibility of quoting John 1:1 to support Christian beliefs. To comprehensively analyze this issue, we must delve into the meanings of the Greek words used in John 1:1, explore the concept of the Word in relation to God, and reconcile the reference to Adam as a word of God with the content of John 1:1. 

First, let us examine the Greek words used in John 1:1. The verse begins with "En archeēi ēn ho Logos," which is most commonly translated as "In the beginning was the Word." The term "Theon" (God) appears without the definite article (ho), while "Ho theon" (the God) appears with it. This distinction is significant because it suggests that John may be implying the existence of two gods rather than one. 

Philo of Alexandria, a Hellenistic Jewish philosopher, used similar language and concepts in his writings. He believed in a transcendent and ineffable God, whom he called "Theon." Philo also introduces the concept of the Logos, which he describes as an intermediary between God and the world. Philo's Logos shares similarities with the Greek philosophical concept of the "logos spermatikos," the generative principle of the universe. 

The influence of Greek philosophy and pagan beliefs on John's writings is a point of contention. Some argue that John intentionally incorporated Greek philosophical ideas to make Christianity more palatable to a Hellenistic audience, while others maintain that John's thoughts were inspired solely by his encounter with Jesus. Regardless of the influence, this perspective challenges the credibility of quoting 

John 1:1 to support Christian beliefs, as it suggests that the concept of the Word is not unique to Christianity but rather drawn from pre-existing philosophical and religious ideas. 

Furthermore, the concept of the Word in relation to God raises questions about the relationship between the two. If the Word predates God, as some propose, it implies a hierarchy or dependence within the Godhead, which contradicts traditional Christian theology. However, it is important to note that such interpretations rely on a narrow understanding of the Greek term "monogenēs" as "only begotten." This term can also be translated as "unique" or "one of a kind," which aligns with the traditional Christian understanding of Jesus as the unique Son of God. The reference to Adam as a word of God adds further complexity to the interpretation of John 1:1. In Genesis 2:7, God breathes the breath of life into Adam, suggesting that Adam is a creation of God's Word. Some scholars argue that John is purposefully drawing parallels between Adam and Jesus, presenting Jesus as the fulfillment and ultimate expression of God's creative Word. Others interpret this reference differently, suggesting that John is highlighting the importance of humanity in God's plan of redemption rather than equating Adam with Jesus. 

In conclusion, the potential connection between John 1:1 and the writings of Philo of Alexandria challenges the credibility of quoting this verse to support Christian beliefs. The use of Greek philosophical ideas and pagan beliefs presents a complex interpretative landscape. The distinction between "Theon" and "Ho theon" in John 1:1 suggests the possibility of two gods rather than one. The concept of the Word also raises questions about its relationship to God and its predating of God. 

Additionally, the reference to Adam as a word of God brings another layer of interpretation. So as we can conclude that the Bible namely the 4 gospels and the rest of the epistles were not the Verbatim word of God and  there had been borrowing from various sources.