 Even if one is persuaded of the authenticity of Philo’s Aristotelianism in the De aeternitate mundi, the compliments towards Aristotle at the beginning of the treatise are surprising and do not exactly fit within the traditional frame of a disputatio pro and contra. The most probable thesis was put in second position, as we can see in the Ciceronian antilogy on justice in the third book of the De re publica. Another ambiguity is that Aristotle is praised here for having referred to the visible God, while Philo says many times elsewhere that God is invisible. Of this oddity two contradictory interpretations may be given: either Philo means that Aristotle as a philosopher is what Israel is among the nations, the one able to see God, an etymology of which Philo is fond; or the reference to the “visible God”, without any reference to His essence, means that Aristotle is only able to see the visible aspects of Him. This would be an implicit criticism of the Stagirite’s incapacity to perceive God’s transcendental and divine Nature.