 “Was Philo a Middle Platonist?” is the title David Runia gave to one of his articles (1993). There is at least one point of consensus among the scholars, i.e., that Philo’s Platonism accurately reflected the Platonist interpretations circulating in Alexandria at the time. Very useful comparisons have been made with Eudorus, a contemporary and compatriot, and with Plutarch. It is most probable that Pythagoreanism played a great role in Philo’s development of negative theology; it certainly did so in his doctrine of the first principle. At the same time, Philo makes extensive use of Plato as well despite the difficulty of reconciling this doctrine with more classical Platonic themes. The presence of the Timaeus in the De opificio mundi is massive, as demonstrated by Runia (2001). Philo’s many allusions to the theme of “assimilation to God” prove how conscious he was of the difference between Stoic immanence and Platonic transcendence. At the core of Stoic ethics lay the concept of oikeiôsis, which required both adaptation to Nature and absolute obedience to her guidance. The word oikeiôsis derives from oikos, meaning house. The goal of a Stoic’s life was to know every hidden recess of “Nature’s house” and to dwell respectfully therein. On the contrary, for Middle Platonists who were readers and commentators of the Theaetetus, the goal was to depart from nature, a dwelling of sensations and injustice, in order to become as similar as possible to God. Another major theme that Philo shares with other Middle Platonists is that of Ideas as divine thoughts, one of the features of Imperial Platonism (Dillon 1996). Unlike Plato in the Timaeus, Philo does not assert that the Ideas are exterior to the Creator. For him God is, through his logos, the only active cause. The world of the Ideas, the noètos kosmos, is that of God’s thoughts. Despite many nuances, variations, and even contradictions, there is in Philo the same triple structure common to many Middle Platonic texts: the God/Demiurge, the first principle; the Ideas and powers by which God acts on matter; and matter itself. However, it must be added that in Philo everything is both similar and different. His God is not the Demiurge; he does not define powers and Ideas with reference to mathematical principles, though arithmology is quite present in his commentaries; and his conception of matter, despite many allusions to the philosophical doctrine of the dyad (the formless and unlimited base), has deep Biblical roots. 