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6. The appearance of the Gospel of John.
a) The life of Jesus written from the Logos point of view.
b) Its Logos doctrine of Jesus Christ complete.
7. The Wisdom-Logos conception finally localized and enshrined in the Life of
Jesus. The "two natures".
Select Bibliography.
The following Dictionaries and Encyclopaedias have been used for continual con-
sultation in the preparation of this thesis.
BROWN, DRIVER and BRIGGS, Hebrew and English Lexicon of the Old
Testament.
LIDDELL and Scott, Greek English Lexicon.
THAYER's Greek English Lexicon of the New Testament.
CHEYNE and BLACK, Encyclopaedia Biblica. Four Volumes.
HASTINGS, Dictionary of the Bible. Five Volumes.
HASTINGS, Dictionary of Christ and the Gospels. Two Volumes.
Special articles have been consulted with profit in the following:
The Jewish Encyclopaedia, Articles "Memra”, and “Wisdom”.
Dictionaire de la Bible (Vigouroux), Article “Logos”.
Realencyklopädie für protestantische Theologie und Kirche, Article “Logos"
Encyclopaedia Britannica, Article “Proverbs”.
The New International Encyclopaedia, Article “Zoroaster".
Besides the occasional references in the notes the following books and articles have
been used largely in the preparation of the parts of the thesis to which they respecti-
vely refer.
ABBOTT, T. K., Ephesians and Colossians, in the Interuational Critical Com-
mentary.
AALL, A., Geschichte der Logosidee in der Griechischen Philosophie. 1896.
BACON, B. W., Introduction to the New Testament. 1900.
The Story of Paul. 1904.
BARTON, G. A., Eoclesiastes, in the International Critical Commentary.
BOUSSET, W., Die Religion des Judentums im Neutestamentlichen Zeitalter.
2. Auflage. 1906.
BAETHGEN, F., Die Psalmen, in the Hand-Kommentar zum Alten Testament.
2. Auflage. 1897.
BREASTED, J. H., A History of the Ancient Egyptians 1908.
A History of Egypt. 1905.
BUDDE, K., Hiob, in the Hand-Kommentar zum Alten Testament.
BRIGGS, C. A., The Psalms, in the International Critical Commentary. 2 Vols.
CORNILL, C. H., The Prophets of Israel. 1895.
History of the People of Israel. 1898.
Einleitung in das Alte Testament. 5. Auflage. 1905.
CHEYNE, T. K., Job and Solomon. 1887.
Jewish Religious Life after the Exile. 1898.
DAVIDSON, A. B., Biblical and Literary Essays, Essay on The Wisdom of
the Hebrews. 1902.
Job, in the Cambridge Bible for Schools and Colleges.


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VII
DRIVER, S. R., Introduction to the Literature of the Old Testament. Ninth
edition. 1899.
DRUMMOND, James, Philo Judaeus, or the Jewish Alexandrian Philosophy.
In two Volumes. 1888.
FRANKENBERG, W., Die Sprüche, in the Hand-Kommentar zum Alten Testa-
ment. 1898.
FRIEDLAENDER, M., Griechische Philosophie im Alten Testament. 1904.
HARNACK, A., Lehrbuch der Dogmengeschichte. Vol. ). 2. Auflage. 1886.
HEINZE, J. M., Die Lehre vom Logos in der Griechischen Philosophie. 1872.
HOLTZMANN, H. J., Einleitung in das Neue Testament. 1886.
HOLTZMANN, O., Neutestamentliche Zeitgeschichte. 2. Auflage. 1906.
KENT, C. F., The Wise Men of Ancient Israel. 1895.
LIDDON, H. P., Bampton Lectures for 1866.
LOOFs, F., Leitfaden zum Studium der Dogmengeschichte. 4. Auflage. 1906.
MAHAFFY, J. P., Greek Life and Thought. 2nd Ed. 1896.
Mc GIFFERT, A. C., A History of Christianity in the Apostolic Age. 1901.
MARTI, Karl, Geschichte der Israelitischen Religion. 4. Auflage. 1903.
MEINHOLD, Hans, Die Weisheit Israels. 1908.
SCHUERER, E., Geschichte des Jüdischen Volkes im Zeitalter Jesu Christi.
3. Auflage. 1898-1901.
SIEGFRIED, C., Philo von Alexandria als Ausleger des Alten Testaments. 1875.
SWETE, H. B., Introduction to the Old Testament in Greek. 1900.
STRACK, H. L., Einleitung in das Alte Testament. 5. Aufl. 1898.
SMITH, H. P., Old Testament History. 1903.
SCOTT, E. F., The Fourth Gospel. 1906.
Toy, C. H., The Book of Proverbs, in the International Critical Commen-
tary, 1899.
WESTCOTT, B. F., The Gospel of John, in the Bible Commentary.
WENDLAND, Paul, Die Hellenistisch-Römische Kultur in ihren Beziehungen
zu Judentum und Christentum. 1907.
WINDISCH, H., Die Frömmigkeit Philos und ihre Bedeutung für das Christen-
tum. 1908.
ZELLER, E., A History of Greek Philosophy, from the Earliest Period to the
Time of Socrates. Translated by S. F. Alleyne. Vol. II. 1881.
The Stoics, Epicureans and Sceptics. Translated by O. J.
Reichel. 1870.
ZAHN, T., Einleitung in das Neue Testament. Zwei Bände. 1897–1899.
The following texts have been used.
GINSBURG’s Hebrew Bible. Two Volumes. London 1894.
SWETE's Old Testament in Greek. Three Volumes. 1887–1894.
WESTCOTT and Hort's New Testament in Greek. 1900.
TAUCHNITZ Edition of Philo. Eight Volumes. 1851-1853.
The


of the astrologers, magicians, and the like, of Egypt,^) Babylon,%) and
Persia,3) which countries seem to have been particularly noted in the later
history of Israel as sources of wisdom.4) But the use of an in an ethical
and religious sense predominates over any other. As an adjective, it is
applied to those who are wise of heart,5) wise in conduct,“) wise in giving
reproof,?) wise in the use of one's inheritance.8) As a substantive, the term
is used to refer to those who fear Jehovah and depart from evil,“) to those
who store up knowledge, 10) and to the sages who tell the experiences of the
past, 11) who teach knowledge to others, 12) and add learning to their own
lips. 13) And these sages seem to have established something in the nature
of schools, and to have become teachers since we read of pupils (6972), 14)
a discipline (70993), 15) and their words or principles ('11 727). 16) At great
length in Proverbs and Ecclesiastes there are set forth the character and
importance of their teaching, the value of following their instruction, their
bard task in gaining adherents, their discouragements, and withal their moral
strength and determination.
It will be noted that in the use of on there is a gradual develop-
ment in its meaning and application from the material to the moral and
religious, and from the general and broad application toward a more special
and narrow one, until it becomes largely confined to a single field with an
almost technical signification. But we must not fail to note that this
approximately technical meaning is confined entirely to the three books:
Job, Proverbs, Ecclesiastes, and a late Psalm.
We now turn to the noun nan itself, which in its main development
and use runs very closely parallel to the adjective 7. The noun is found
in a variety of meanings altogether one hundred and sixty-three times in
the Old Testament, a large majority 17) of its occurrences being in Job, 18)
Proverbs, 19) and Ecclesiastes.20) Its earliest appearance is in Isaiah 10: 13,91)
where it is used of skill in war. In I. Kings 7: 14 it is applied to Hiram
in regard to his skill as a worker in brass. The prince of Tyre has wisdom
in the management of his affairs, 29) and Solomon shows it in his great
cleverness and foresight. 23) These instances are all those of wisdom of a
2) Gen. 41: 8, 33, 39 and Ex. 7: 11 (all found in P). Cf. also Is. 19: 11 f. and
preceding note.
2) Jerem. 50: 35 and 51: 57. Cf. also Is. 44: 25.
3) Esther 1: 13 and 6: 13.
4) Cf. 1. Kings 4: 30 (Hebrew Text 5: 10). A late passage. See page 2.
5) Prov. 10: 8 and 16: 21.
6) Prov. 15: 20.
9 Prov. 25: 12.
8) Eccles. 2: 19. 9) Prov. 10: 14. 10) Prov. 14: 16. 11) Job 15: 48.
12) Eccles. 12: 9. 13) Prov. 16: 23. 24) Prov. 1: 8 and 8: 32.
15) Prov. 1: 3 and 8: 10.
16) Eccles. 12: 11. Prov. 22: 17.
17) 98 of the 163 times. 18) 19 times. 19) 51 times. 20) 28 times.
21) This passage is dated by Duhm (Jesaiah p. XV) in the reign of Senacherib,
(c. 701 B. C.).
22) Ezek. 28: 4, 5 etc. 23) I. Kings 2: 6; 3: 28; 5: 9, 10 etc.


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of the individual.") From Egypt they doubtless drew ethical wisdoni, from
Persia they absorbed something of the spirit of speculation, and in their own
history and literature they found the materials of their thought, and tried
to work out a rationale of life and of God's dealings with his people, a phi-
losophy of life that would be in harmony with their ancient revelation.2)
The Wise Men based all their search after truth on the fundamental pre-
cept that “the fear of Jehovah is the beginning of wisdom." 3) With this
pre-supposition, they edited, remodeled, and added to the sayings of their
fathers which had been handed down to them.4) In the middle sections of
the Book of Proverbs we have the first fruits of their labors.) Here “the
religious proverbs mainly emphasize Jehovah's sovereignty, or all-pervading
omniscience." 6) They agree with the prophetic teaching in their estimate
of sacrifice, their praise of humility and warning against pride, and in their
denunciation of those who oppress the poor. The wise and the foolish are
contrasted, the diligent and the slothful are praised and blamed respectively,
prudent speech is commended, and lying lips are called an abomination to
Jehovah. The wise man is he who is honest, diligent, merciful, upright, and
righteous, and this man shall prosper, for Jehovah is on his side and will
uphold him. The foolish man is he who is simple enough to think he can
neglect the will of Jehovah and transgress his laws, and still have the de-
lights of life. His satisfaction is only for a moment, evil and destruction
will soon follow. The basis of this contrast and the foundation of the counsel
and warning lie evidently in the fact that God who directs and governs the
affairs of men is wise and just and his rewards and punishments cannot
fail.?) The Wise men also gave the world such beautiful Psalms as the
eighth, the one hundred third, and the one hundred thirty ninth,8) contem-
plating the works of God in nature and trying to realize the immensity of
his power and the graciousness of his purpose. They also revamped the
thoughts of others as appears in Psalm 104, in which whe have an old
Egyptian Hymn to tbe Sun, re-modeled and stamped with the Hebrew genius,
and transformed by the purifying power of Israel's monotheistic, divine reli-
1) A. B. Davidson, in the Encyclopaedia Britannica, Vol. XIX, p. 881.
2) Toy, International Crit. Com. on Proverbs, Introduction, sect. 5. See also Ency-
clopaedia Biblica, Art. Wisdom Literature, sect. 3.
3) Prov. 1: 6; 9: 10. Ps. 111: 10. Cf. Job 28: 28. Prov. 10: 27; 14: 27; 16: 6.
4) Cf. Driver's Literature of the Old Testament, p. 407. Also the fine article by
Nowack, in Hastings' Dict. of the Bible, Vol. IV. “Proverbs”, sect. 3.
5) Chapters 10–22: 16, and 25–29. Cf. Toy, in the Int. Crit. Com. on Proverbs,
Introduction, sect. 6. See also Nowack, as above.
6) Driver's Introduction, p. 398.
7) This discussion is partly adapted from Driver and Nowack, as above cited. Cf.
also Davidson's Biblical and Literary Essays, p. 33.
8) According to Toy in Encycl. Biblica, Wisdom Lit. Dr. Briggs puts Ps. 8 in the
Persian period, the others later.


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In her left hand are riches and honor.
Her ways are ways of pleasantness,
And all her paths are peace.
She is a tree of life to them that lay hold upon her:
And happy is every one that retaineth her.” 1)
This wisdom is the unsearchable wisdom of Jehovah, for the Wise Man
added immediately:
"Jehovah by wisdom founded the earth :
By understanding he established the heavens.
By his knowledge the depths were broken up,
And the skies drop down the dew.
. . . . . . . . . . . . . .
Keep sound wisdom and discretion; ..
Then shalt thou walk in thy way securely,
And thy foot shall not stumble. . .
For Jehovah will be thy confidence,
And will keep thy foot from being taken." 2)
Thus did the Wise Men emphasize wisdom as the essence of the divine
government, even though it might not be wholly clear to man in its mani-
festations. God was wise and worthy of confidence, and would care for those
who followed wisdom. Indeed, wisdom was so much associated with God
that it, became impossible to think of him apart from wisdom, for wisdom
was a part of his very nature. And when in the presence of Greek specu-
lation, the Wise Men began feeling for a rationale of the world and God's
relation to it, they made this divine attribute the key to the explanation.
Following some such notion as is found in Plato's archetypal ideas, 3) they
saw away back in the beginning the wisdom of God personified as the
mother of all right action, dispensing her gifts among the sons of men.
She, from her celestial height thus speaks:
"I wisdom have made prudence my dwelling,
And find out knowledge and discretion ......
Counsel is mine, and sound knowledge:
I am understanding; I have might.
By me kings reign, And princes degree justice ......
I love them that love me;
And those that seek me dilligently shall find me." 4)
1) Prov. 3: 13-18. Am. Rev. Version.
3) Prov. 3: 19, 20, 21 b, 23, 26.
3) James Drummond, Philo Judaeus, Vol. I., pp. 57–61. E. Kautzsch, Hastings'
Dict. of the Bible, Extra Vol. Art. Relig. of Israel, p. 729.
4) Prov. 8: 12, 14, 15, 17. The parts omitted do not add to or modify the thought
as far as this discussion is concerned.


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works independently by His side, or, more accurately, with him. And indeed
we are probably not mistaken if we see in it a hypostatization of the creative
ideas, – the passing into self-conscious personality of the system of arche-
types, in accordance with which is determined the nature and measure of
created things, – as it were, the fundamental principle of the Divine world-
order.”1) The far reaching relations of the thought are thus expressed by
Professor H. P. Smith: "It is not possible to avoid seeing Greek influence
here, and that here is the germ of later Gnostic speculation, Jewish and
Christian, is equally obvious." 2) This conception of Wisdom as a true
hypostasis is one of the most fruitful in the history of thought, and we
may now follow it in outline through many modifications in a long course
of development.
It is not surprising that such a striking conception should soon be
taken up and repeated. Accordingly we find in the book of Ecclesiasticus,
written not long after 3) the first nine chapters of Proverbs, the opening
statement that “All wisdom cometh from the Lord, and is with him forever."
“Wisdom hath been created before all things." The Lord "created her, and
saw, and numbered her, and poured her out upon all his works." 4) In the
24th Chapter of this book Wisdom speaks in much the same manner as in
the passage quoted from Proverbs.
“I came forth from the mouth of the Most High,
And covered the earth as a mist.
I dwelt in high places,
And my throne is in the pillar of the cloud." 5)
After describing her search for a suitable place on earth to rest, she
continues:
“Then the creator of all things gave me a commandment;
And he that created me made my tabernacle to rest,
And said, Let thy tabernacle be in Jacob,
And thine inheritance in Israel.
He created me from the beginning before the world;
And to the end I shall not fail." 6)
In these passages we have the eternal, universal, unsearchable Wisdom con-
ceived as the formative, creative power in the world, and yet itself created
1) Hastings' Bib. Dict. Extra Vol. p. 729.
2) Old Testament History, p. 433. Cf. Franz Delitzsch, Biblischer Kommentar über
die Poetischen Bücher des Alten Testaments, Job, 2. Aufl., p. 11.
3) Probably within 50 years. See Toy's art. in Encycl. Bib., Ecclesiasticus. H. P.
Smith (in Old Test. Hist.) seems without reason to put Prov. 1-9 later.
4) Ecclesiasticus, 1:1, 4, 9. 5) Ecclesiasticus, 24: 3, 4.
6) Ecclesiasticus, 24: 8, 9.