--- title: "On the Unchangeableness of God" author: "Philo of Alexandria" translator: "C. D. Yonge" languages: [en] shelf: "Second Temple" section: 6 of 15 url: https://scriptura.si/works/philo-tlg008-yonge-ogl/6/ cite: "Philo of Alexandria, tr. C. D. Yonge, On the Unchangeableness of God, section 6. Scriptura (scriptura.si), https://scriptura.si/works/philo-tlg008-yonge-ogl/6/" --- # On the Unchangeableness of God *Philo of Alexandria, tr. C. D. Yonge* ## 6. Section 65 Source: https://scriptura.si/works/philo-tlg008-yonge-ogl/6/ · cite a paragraph as https://scriptura.si/works/philo-tlg008-yonge-ogl/6/#p-N [¶0] For in the case of men who are afflicted with dangerous illnesses, the most legitimate physicians do not venture to tell them the truth, knowing that by such conduct they will be rendered more desponding, and so that the disease will not be cured; but that by contrary language and comfort, they will bear the disease which presses upon them more easily, and the illness will be more likely to be allayed. ### Section 66 [¶2] For what man in his senses would say to a patient under his care, "My good man, you shall have the knife applied to you, and cautery, and your limbs shall be amputated," even if such things were absolutely necessary to be endured? No man on earth would say so. For if he did, his patient would sink in his heart before the operations could be performed, and so receiving another disease in his soul, more grievous than that already existing in his body, he would resolutely renounce the cure; but if, on the other hand, through the deceit of the physician he is led to form a contrary expectation, he will submit to everything with a patient spirit, even though the means of his salvation may may be most painful. ### Section 67 [¶4] Therefore the lawgiver, being a most admirable physician of the passions and diseases of the soul, has proposed to himself one task and one end, namely, to eradicate the diseases of the mind by the roots, so that there may not be a single one left behind to put forth any shoot of incurable distemper. ### Section 68 [¶6] In this way, then, he hoped to be able to eradicate it, if he were to represent the Cause of all things as indulging in threats and indignation, and implacable anger, and, moreover, as employing defensive arms to ward off attacks, and to chastise the wicked; for the fool alone is corrected by such means: ### Section 69 [¶8] and therefore it is that it appears to me that with these two principal assertions above mentioned, namely, that God is as a man and that God is not as a man, are connected two other principles consequent upon and connected with them, namely, that of fear and that of love; for I see that all the exhortations of the laws to piety, are referred either to the love or to the fear of the living God. To those, therefore, who do not attribute either the parts or the passions of men to the living God, but who, as becomes the majesty of God, honour him in himself, and by himself alone, to love him is most natural; but to the others, it is most appropriate to fear him. ### Section 70 [¶10] Such, then, are the things which it was proper to premise before we entered upon the following investigation:— But we must now go back again to the original consideration, according to which we were in doubt what the meaning is which is concealed under the expression, "I was indignant that I had made them." Perhaps Moses here means to show, that bad men are made so by the anger of God, but good men by his grace; for immediately afterwards he proceeds to add, but "Noah found grace in the eyes of the Lord." ### Section 71 [¶12] But anger, which is a passion peculiar to man, is here spoken of with especial felicity, but still more metaphorically than the real truth, in order to the explanation of a matter which is extremely necessary, namely, to show that everything that we do through anger, or fear, or pain, or grief, or any other passion, is confessedly faulty and open to reproach; but all that we do in accordance with right reason and knowledge is praiseworthy. ### Section 72 [¶14] You see now what great caution he uses in speaking here, when he says, "I was indignant that I had made them," not reversing the order of the words so as to say, "Because I had made them I was indignant;" for the latter expression would have become a person who repented of what he had done, an idea which is inconsistent with the nature of God, which foresees everything. But the other doctrine is a general one, being the expression of a man who means to explain by it that anger is the fountain of all sins, and reason the source of all good actions. ### Section 73 [¶16] But God, remembering his own perfect goodness in every particular, even if the whole or the greater part of mankind fall off from him by reason of the abundance and extravagance of their sins, stretching forth his right hand, his hand of salvation, supports man and raises him up, not permitting the whole race to be utterly destroyed and to perish everlastingly. ### Section 74 [¶18] On which account God now says, that Noah found grace in his sight, when all the rest of mankind appearing ungrateful were about to receive punishment, in order that he might mingle saving mercy with judgment against sinners. As the psalmist has said somewhere, "My song shall be of mercy and judgment." Psalm c. 1. ### Section 75 [¶20] For if God were to choose to judge the race of mankind without mercy, he would pass on them a sentence of condemnation; since there has never been a single man who, by his own unassisted power, has run the whole course of his life, from the beginning to the end, without stumbling; but since some men have fallen into voluntary, and some into involuntary sins, ### Section 76 [¶22] that therefore the human race might still subsist, even though many of the subordinate members of it go to destruction. God mingles mercy with his justice, which he exercises towards the good actions of even the unworthy; and he not only pities them while judging, but judges them while pitying them, for mercy is older than justice in his sight, inasmuch as he knew the man who deserved punishment, not after he had passed sentence on him, but also before sentence. ### Section 77 [¶24] On which account he says in another passage, "The cup is in the hand of the Lord; full of the mixture of unmixed wine;" Psalm lxxv. 9. and yet that which is mixed is not unmixed; but these words are spoken in a sense in the strictest accordance with natural philosophy and in one perfectly consistent with what has been said before; for God exerts his power in an untempered degree towards himself, but in a mixed character towards his creatures; for it is impossible for a mortal nature to endure his power unmitigated.