"Philo, as a Jew, was a committed monotheist. Although Philo could use very exalted language to describe the Logos, the divine powers, and even certain heroes from Israelite history (e.g., Moses), Philo remained a convinced monotheist and vigorously opposed any notion that there was a plurality of deities. For example, he can state categorically that "God, being One, is alone and unique, and like God there is nothing" (L.A. 2.1). In addition, when discussing the first commandment he writes:
Let us, then, engrave deep in our hearts this as the first and most sacred of commandments, to acknowledge and honour one God Who is above all, and let the idea that gods are many never even reach the ears of the man whose rule of life is to seek for truth in purity and guilelessness" (Decal. 65).
Similarly, for Philo only God has absolute existence. This is reflected in the phrases "He that IS" (hO WN) and "the Being One" (TO ON), which Philo often uses when speaking of God. Only God has real Being and all other "beings" derive their existence from Him (Det. 160).
It is true that Philo can call the Logos "the divine Logos" (hO QEIOS LOGOS; Som. 1.62), and "God" (QEOS; Som. 1.227-230), and even "the second God" (hO DEUTEROS QEOS; Q.G. 2.62). Nonetheless, he is always careful to distinguish between God and His Logos. For example, in his extended exposition of Gen. 31.13 (Som. 1.228-230), he carefully distinguishes between God and the Logos of God. hO QEOS refers to "Him Who is truly God" (TON MEN ALHQEIA), while the anarthrous QEOS refers to the Logos, who is "improperly" (TON D EN KATACRHSEI) called God. Nevertheless, for Philo the author of scripture uses the title QEOS for the Logos, "not from any superstitious nicety in applying names, but with one aim before him, to use words to express facts". Thus, while Philo wishes to defend the use of QEOS for the Logos, he is very careful to differentiate the Logos from God Himself. Not even the Logos can be called "the God" (hO QEOS), since there is only one God." pp. 78, 79, Michael and Christ: Michael Traditions and Angel Christology in Early Christianity by Darrell D. Hannah
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