Philo, professionally, was not a teacher of philosophy. He was a preacher, a preacher on biblical topics, who dispensed his philosophic thoughts in the form of sermons. And because he was not professionally a teacher of philosophy, some modern students of his works say that he was not a philosopher. For nowadays, as we all know, to be called philosopher one must be ordained and one must be hired to teach philosophy and one must also learn to discuss certain hoary problems as if they were plucked yesterday out of the air. Some say that Philo was an eclectic. But there is one eminent authority who would begrudge him even the title of eclectic without further qualification, for, after all, eclecticism is the name of a reputable system in ancient Greek philosophy. The eclecticism of Philo, our eminent authority says, “is that of the jackdaw rather than the philosopher.” But, while we may deny Philo the honorific title of philosopher, with the privilege of wearing ostentatiously a special garb like that affected by ancient Greek philosophers, we cannot deny him the humbler and more modest title of religious philosopher. As such, Philo was the first who tried to reduce the narratives and laws and exhortations of Scripture to a coherent and closely knit system of thought and thereby produced what may be called scriptural philosophy in contradistinction to pagan Greek philosophy.

The חבורה (fellowship) was a religious society founded in the villages and towns of Jewish Palestine during the Second Commonwealth in order to foster observance of the laws of tithing and ritual purity. The sources on the fellowship are preserved in rabbinic literature, and the חבורה has therefore been associated with the Pharisees; one must, nonetheless, retain the distinction between the חבורה and the whole Pharisaic sect, since there is no evidence that all Pharisees were members of a fellowship. Membership represented a status recognized by other members and not a formal affiliation with an organized society. The חבר (member) of such a fellowship undertook to carry out even in the company of non-observant men those ritual laws which were generally neglected. Thus they taught their observance by example and precept. At the same time, the members distinguished themselves from the common society by their strict adherence to ritual laws which separated them in crucial relationships of daily life.

Eusebius answers the question in the affirmative, but gives this answer as an inference from facts which he shares with his readers. This is in H. E. iv. 22, when he is in fact taking leave of him. He has made important use of Hegesippus in Books ii, iii, and iv of his Historia Ecclesiastica.

Although the influence of Wolleb's Compendium Theologiae Christianae on Milton's De Doctrina has long been recognized, scholarship has discovered few traces of its impact on Milton's poetry. Particularly interesting, therefore, are two passages in Book I of Paradise Lost which show a close resemblance to two of the “Rules” or “Canones” in Wolleb's chapter “De Gubernatione Angelorum.”