There are many coincidences of idea in the attributes ascribed to the Logos, as existing in heaven, as revealing the name of God, as possessing supernatural knowledge and power, as continually at work, as eternal, as free from sin, as instructing and convincing, as dwelling in the souls of men, as high priest towards God, as the source of unity, of joy and peace, as imparting eternal life, as bridegroom, father, guide, steersman, shepherd, physician, as imparting manna, the food of the soul[58]. I am by no means clear that the case for the connexion of the Logos of St. John with the Logos of Philo is really much strengthened by these parallels. If we ask ourselves whether they necessarily imply literary dependence, I think we should have to answer in the negative. We have to remember that Philo and St. John alike have the Old Testament behind them. Whatever is suggested by this may as well come from it directly, and not through a further literary medium. And, when once we have the idea of the Logos, there are a number of epithets and metaphors that would go with it almost of themselves. 4. Absence of Philonian Catch-words. On the other hand, when we examine the parallels adduced in detail, we cannot help noticing that many catch-words of the Philonian doctrine are entirely absent from the Fourth Gospel: πρεσβύτατος in many connexions (Grill, p. 106); πρεσβύτατος υἱός (p. 107); πρωτόγονος (pp. 106, 107); μέσος τῶν ἅκρων, ἀμφοτέροις ὁμηρεύων (p. 106); λόγος ἀίδιος, ὁ ἐγγυτάτω (sc. θεοῦ), εἰκὼν ὑπάρχων θεοῦ (a term which occurs in St. Paul and in the Epistle to the Hebrews, but not in St. John); λόγος ἀρχέτυπος, σκιὰ θεοῦ (p. 108); μεθόριος στάς, μεθόριός τις θεοῦ (καὶ ἀνθρώπου) φυύις (pp. 109 f.); τῆς μακαρίας φύσεως ἐκμαγεῖον ἢ ἀπόσπασμα ἢ ἀπαύγασμα (p. 115); λόγος ἀόρατος καὶ σπερματικὸς καὶ τεχνικὸς καὶ θεῖος (p. 112). Among these expressions are several that at an early date entered into Christian literature, but they are not found in the Fourth Gospel. It is probably to such examples as these that Dr. Drummond refers when he speaks of ‘the total absence of Philo’s special vocabulary not only in relation to God, but in regard to the Logos’ (_Character_, &c., p. 24). 5. More fundamental differences. It is of yet more importance that the conception of the Logos in Philo and in the Fourth Gospel presents great and fundamental differences.