Chapter Twenty-Three
Objection based on the saying: "Thou shalt not revile gods" (Exod. xxii. 28).
I could also give proof to you of that insidious name of "gods" from the law, when it cries out and admonishes the hearer with much reverence, "Thou, shalt not revile gods, and thou shalt not speak evil of the ruler of thy people." For it does not speak to us of other gods than those already within our reckoning, from what we know in the words, "Thou shalt not go after gods" (Jer. vii. 6); and again, "If ye go and worship other gods" (Deut. xii. 28). It is not men, but the gods who are held in honour by us, that are meant, not only by Moses, but by his successor Joshua. For he says to the people, "And now fear him and serve him alone, and put away the gods whom your fathers served" (Josh. xxiv. 14). And it is not concerning men, but incorporeal beings that Paul says, "For though there be that are called gods, whether on earth or in heaven, yet to us there is but one God and Father, of whom are all things" (1 Cor. viii. 5). Therefore you make a great mistake in thinking that God is angry if any other is called a god, and obtains the same title as Himself. For even rulers do not object to the title from their subjects,1 nor masters from slaves. And it is not right to think that God is more petty-minded than men. Enough then about the fact that gods exist, and ought to receive honour.
Chapter Twenty-Nine
Answer to the objection based on the saying: " Thou shall not revile gods " (Exod. xxii. 28).
[So we must be afraid to hold such an opinion, but we must confess that God took our flesh, and not think of Him as dwelling in statues.2 Nor must we call the four elements gods, nor deify the stars, even though the name of their motion may suggest it.3 It is the charioteer and not the horses that receives the crown of victory, and the honour must be all for God who guides the stars. Even though statues were actually to talk, we must not give them honour. The words of Moses, "Thou shall not revile gods," are spoke of men, not gods. What he means is that those may be called "gods" to whom the word of God has come, just as those are called warm whom the fire has warmed.4 It is only men's folly that has imagined God to be in images. Moses does not mean supernatural gods in this sense, for no one would uselessly revile such a god, which had no consciousness whereby to perceive his abuse. The Deity is no more interfered with by men bearing His name, than a man would be by a dog being called after him. To call mean things " gods" does God Himself no harm, it is only mocking the name. God is not angry at it, but it only brings harm on those who do it.]
Footnotes:
1He means that even men sometimes have the title. He might have quoted, as our Lord did, " I said, ye are gods" (John x. 34). If it can be used by men concerning each other, it can be used of higher beings.
2He here continues the thoughts of his last chapter.
3There is a play on words here; the stars run (θέωσιν) but are not θεοί in consequence (τούτους μὴ θειάσωμεν).
4See chapter xxvi. init.