 The Quod omnis probus is one of the most puzzling Philonian treatises. Despite the fact that Eusebius included it in his catalogue of the works of Philo, the question of its authenticity was often discussed from the middle of the 19th century. The main arguments against its authenticity were the massive presence of Stoicism and the lack of any allegoric commentary. Biblical references are rare, only five quotations used for an apologetic purpose. From a philosophical point of view, it is not easy to understand how Philo, who was a major user of Stoic topoi, but always showing distance towards them, seems to have fully adopted the paradox of the perfect liberty of the sage, even when he is in a situation of slavery. Did Philo adopt the Stoic view that the sage embodies the perfection of human nature? And how could he reconcile this with the Jewish conception of a human being marked by Original Sin? More generally, between Stoicism affirming that the wise man is the equal of God and Plato proposing that man assimilate to God to the furthest extent possible, where did Philo stand? The first remark is that Philo does not consider Stoicism an autonomous thought in the Probus. According to Philo—if he really was the author of the treatise—Zeno, the creator of the Stoa, most likely found his doctrine of human liberty in the Bible, more precisely in Genesis 27:40, the story of two brothers, one moderate, the other shameless. Their father wanted the shameless to be the slave of the moderate one in order to improve the shameless one. The perfection of the sage in the Probus is always subordinated to that of God, who is infinitely superior. In Stoic doctrine, God is the logos, and that means that He and the human being have the same nature, perfect in the first case, perfectible in the second one. In Philo’s interpretation of the Bible, the distance between the two is infinite. Even if man is created in the image of God, the Philonian negative theology affirms that we know nothing about Him. Philo says in the Probus 20 that only he who has no other master than God is free. He adds that this man is also the master of other human beings, the deadly vicar of a Grand Immortal King. In Stoic doctrine, the Sage is the King and the next best human beings are his ministers. There is no mention of a mightier king. But how can Philo say that a human being is divine?