 God is unity, and only unity. It is the logos which carries in itself the principle of contraries, mixing good and evil. This leads in turn to a distinction between ontology and methodology. Anyone who divinizes the world, seeing it as the most perfect expression of the logos, is deeply wrong, since he omits God, the truly supreme genus and the only one not to have been created. At the same time, the exegete of God’s word can occasionally lead to his commentary focusing on the logos, creating a false resemblance to Stoicism. However, the theologian is, mutatis mutandis, like the biologist who today chooses some cells to place under his microscope. This act, of course, does not imply that the biologist forgets the tissue of which these cells are a part. Similarly, Philo’s focus on logos should never suggest that he feels a temptation toward Stoicism. Themes and language of immanence are for him only a means to better understand the world created by God. When he praises the philosophers who recommend “living according to nature”, he uses a famous Stoic formula, but immediately after explains that this means “to follow God” (Migr. 128). For a Stoic, the two formulae were strictly synonymous. In Philo’s thought, the former is valid only if it is followed by a reference to God, who is transcendent by definition.