And that this is the opinion either of all or the best of the Platonists^[1] can be ascertained by their writings. And regarding the name itself, if they see fit to call such blessed and immortal creatures gods, this need not give rise to any serious discussion between us, since in our own Scriptures we read, The God of gods, the Lord hath spoken;^[2] and again, Confess to the God of gods;^[3]and again, He is a great King above all gods.^[4] And where it is said, He is to be feared above all gods,^[5] the reason is forthwith added, for it follows, for all the gods of the nations are idols, but the Lord made the heavens.^[6] He said, above all gods, but added, of the nations; that is to say, above all those whom the nations count gods, in other words, demons. By them he is to be feared with that terror in which they cried to the Lord, Hast Thou come to destroy us?^[7] But where it is said, the God of gods, it cannot be understood as the god of the demons; and far be it from us to say that great King above all gods means great King above all demons.

Although heavenly Scripture frequently changes the divine countenance to human form when it says the eyes of the Lord are on the just;^[1] or the Lord God smelled the scent of a good fragrance^[2] or tables written with the finger of God^[3] are given to Moses; or the children of Israel are delivered from the land of Egypt with a mighty hand and uplifted arm. Again Scripture asserts, The mouth of the Lord has spoken these things;^[4] or when the earth is considered the footstool of God;^[5] or when it says, Incline your ear, and hear.^[6] We who say that the law is spiritual do not confine the measure or form of the divine Majesty within these outlines of our own bodily frame. On the contrary, we extend it infinitely over the field, if I may use the expression, of its own illimitable greatness. For it is written, If I ascend into heaven, you are there; if I descend into hell, you are present; and if I take my wings and depart across the sea, there shall your hand take hold of me and your right hand hold me fast.^[7] We know the meaning of holy Scripture from the unfolding of the divine dispensation. The prophet, at that time, was still speaking about God in parables according to the faith of the times, not as God really was but as the people were able to comprehend him. The use of such language to describe God must be attributed to the people, not to God. Thus the people were permitted to erect the tabernacle, although God cannot be contained within a tabernacle. The temple was constructed, although God cannot possibly be enclosed within the narrow limits of a temple. God is not finite, but the people’s faculty of perceiving is finite. God is not restricted, but rather the understanding of people’s minds is limited. Accordingly, our Lord said in the Gospel, The hour shall come when neither on this mountain nor in Jerusalem will you worship the Father, and he gave the reason: God is spirit, and therefore they who worship him must worship in spirit and in truth.^[8] Thus it is the divine powers that are represented there by means of bodily members, and neither any external appearance nor bodily features of God are set before us.