Herein we continue, from part 1, part 2, providing quotations and citations on Angels from Philo of Alexandria (20 BC-50 AD). The fuller complete result consists of quotations of those sections within the text that refer to Angels, Cherubim, Seraphim, Devil, Satan, demons, serpent and dragon. The point is not to elucidate these references but to provide relevant partial quotations and citations. See my section on Angels here, Cherubim and Seraphim here, Satan here and Demons here.
Angels in Philo of Alexandria’s On the Life of Moses, On the Confusion of Tongues, Questions and Answers on Genesis, On the Migration of Abraham and On the Giants.
On the Life of Moses, I
XII But let it be called an Angel, because it merely related (dieµngelleto) the events which were about to happen in a silence more distinct than any voice by reason of the marvellous sight which was thus exhibited…The Angel, again, was the emblem of the providence of God, who mitigates circumstances which appear very formidable, so as to produce from them great tranquillity beyond the hopes or expectation of any one.
XLVI Accordingly, having after some time seen the Angel opposing him, not because he was desiring to see so astonishing a spectacle…the Angel beholding his insincerity, and being indignant.
On the Confusion of Tongues
VIII For Moses does not speak of some as having consented and of others having stood aloof; but, as he says, “The whole people surrounded the house all together, both old and young,” having entered into a conspiracy against all those holy actions and words which it is customary to call Angels.
XXVIII And even if there be not as yet any one who is worthy to be called a son of God, nevertheless let him labour earnestly to be adorned according to his first-born word, the eldest of his Angels, as the great Archangel of many names; for he is called, the authority, and the name of God, and the Word, and man according to God’s image, and he who sees Israel.
XXXIV But Moses, perceiving their design, says, “O Lord, Lord, King of the Gods,” in order to show the difference between the ruler and those subject to him, “And there is also in the air a most sacred company of incorporeal souls as an attendant upon the heavenly souls; for the word of prophecy is accustomed to call these souls Angels…”
XXXVI And there is an evidence in favour of this assertion of mine in this expression, which was uttered by the man who was made perfect by practice; “The God who nourished me from my youth up, the Angel who defended me from all Evils;” for by this words he already confesses that those genuine good things which nourish the souls which love virtue, are referred to God as their sole cause; but the fate of the wicked is, on the other hand, referred to the Angels, and even they have not independent and absolute power of inflicting punishment, that this salutary nature may not afford an opportunity to any one of the things which tend to destruction.
Questions and Answers on Genesis, I
19 Perhaps those things which were created in the six days were incorporeal Angels, indicated under these symbolical expressions, being the appearances of terrestrial and flying animals, but now they were produced in reality, being the copies of what had been created before, images perceptible by the outward senses of invisible models.
92 On what principle it was that giants were born of Angels and women?…But he relates that these giants were sprung from a combined procreation of two natures, namely, from Angels and mortal women; for the substance of Angels is spiritual; but it occurs every now and then that on emergencies occurring they have imitated the appearance of men, and transformed themselves so as to assume the human shape; as they did on this occasion, when forming connexions with women for the production of giants…But sometimes Moses styles the Angels the sons of God.
Questions and Answers on Genesis, III
11 But to me he appears to intend to indicate the incorporeal substances and inhabiters of the divine world, whom in other passages he is accustomed to call Angels.
27 What is the meaning of the statement, “The Angel of the Lord found her sitting by a fountain of water in the desert in the way to Sur?”…she was found by an Angel in the desert…And who is more holy and more excellent than the Angel of the Lord?…she is found and after the discovery has been made by an Angel.
28 Why did the Angel say to her, “Hagar, the handmaid of Sarah, whence comest thou, and whither goest thou?”…Therefore the Angel says to her, “Whence comest thou?”
30 Why did the Angel say to her, “Return to thy mistress and be humbled beneath her hands?”
31 Why did the Angel say to her, “I will multiply thy seed, and it shall not be numbered for multitude?”
32 What is the meaning of the statement, “The Angel said to her, Behold, thou hast conceived, and thou shalt bring forth a son, and shalt call his name Ishmael, because the Lord has heard the voice of thy affliction?”
34 But still why is he here called Lord or God who ought only to have been styled his Angel?…But we may not suppose that she mistakenly looked upon the Angel as God.
35 …the Angel appeared before the well as God.
On the Migration of Abraham
XXXI the attendants of God, which we are accustomed to call Angels…the sacred oracle of scripture: “Behold, I send my Angel before thy face that he may keep thee in the road…”
On the Giants
II “And when the Angels of God saw the daughters of men that they were beautiful, they took unto themselves wives of all of them whom they Chose.” Those beings, whom other philosophers call demons, Moses usually calls Angels; and they are souls hovering in the air.
IV If, therefore, you consider that souls, and demons, and Angels are things differing indeed in name, but not identical in reality, you will then be able to discard that most heavy burden, superstition. But as men in general speak of good and evil demons, and in like manner of good and evil souls, so also do they speak of Angels, looking upon some as worthy of a good appellation…for he says, “He sent upon them the fury of His wrath, anger, and rage, and affliction, and he sent evil Angels among Them”…These are the wicked who, assuming the name of Angels.
In the next segment, we will consider Philo’s A Treatise Concerning the World, On the Virtues, On the Birth of Abel and the Sacrifices Offered by Him and by His Brother Cain, On the Posterity of Cain and His Exile, Concerning Noah’s Work as a Planter, On Abraham and The Special Laws.
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