I do not feel compelled to number among these that particular difference which is at once the most obvious and the most comprehensive. It is of course true that the Evangelist identifies the Logos with the person of Jesus Christ, whereas it is doubtful how far the Philonian Logos is to be regarded as in any sense personal. We always need to remember that the whole category of personality was wanting at the time when Philo wrote. The question whether such a conception as that of the Logos is personal, naturally forces itself upon us; we have a name for it, and we are accustomed to think of things as either personal or impersonal. Philo, on the contrary, had neither the name nor the idea corresponding to the name. Hence we are not surprised to find his language fluctuating, to find him sometimes write as though the Logos were personal, and sometimes as though it were not. Where there is no clearly drawn boundary line between two ideas, it is easy to pass from one to the other without being aware of it. With St. John the conditions are different. In any case it was he who took the decisive step of identifying the Divine Word with the person of Christ. Having once done this, his language necessarily became fixed; the ambiguities which attached to Philo’s teaching were for him so far at an end. The personal element in the Johannean conception belongs not to the idea of the Logos but to the historical Christ; the originality of the Evangelist consists in uniting the Christ of history with the idea of the Logos, but whether that idea were personal or impersonal as it came to him was of secondary importance. The divergence is really more significant when we observe that the Logos idea itself has a different content. The central point in Philo’s conception is the philosophic idea of the Divine reason; the centre of St. John’s is the religious idea of the Divine word, Divine utterance, creative, energizing, revealing. If we for a moment cease to think of the hypostatic and mediating aspect of the Word and dwell rather on the attributes and functions associated with it, we find ourselves naturally deserting Philo and going back to the Old Testament. When we glance over the string of passages quoted above, we see in them a truer counterpart to the real meaning of the Prologue. Ps. xxxiii. 6, with 2 Esdras vi. 43; Ps. cxlvii. 15, 18; Wisd. ix. 1, bring out the creative activity of the Word; [Num. xi. 23; Hos. vi. 5]; Isa. xl. 8; lv. 10, 11; Wisd. xviii. 15, 16, bring out the broad providential, governing and energizing activity; Ps. cvii. 20; Wisd. xvi. 12, emphasize the redemptive activity in the narrower sense. All these ideas really underlie the Prologue, though they do not all receive equally explicit expression. The dominant thought of the Prologue is the thought of creation, revelation and redemption wrought by ‘the living God’—that old comprehensive genuinely Hebraic name—but wrought by Him through His Son, who is also His Word.