(1.224) What reason, then, do we have to congratulate ourselves on the administration of political affairs as if we were clothed in a garment of many colours, deceived by its external splendour, and not perceiving its ugliness, which is kept out of sight, and hidden, and full of treachery and guile? (1.225) Let us then put off this flowery robe, and put on that sacred one woven with the embroideries of virtue; for in this way we shall escape the snares which lack of skill, and ignorance, and lack of knowledge, and education lay for us, whose companion is Laban. (1.226) For when the sacred word has purified us with the sprinklings prepared beforehand for purification, and when it has adorned us with the select reasonings of true philosophy, and, having led us to that man who has stood the test, has made us genuine, and conspicuous, and shining, it blames the treacherous disposition that seeks to rise up and invalidate what is said. (1.227) For the scripture says: "I have seen what Laban does to You," namely, things contrary to the benefits that I conferred on you, things impure, wicked, and altogether suited to darkness. But it is not right for the man who anchors his hope on the alliance of God to crouch and tremble: he is the man to whom God says, "I am the God who was seen by you in the place of God." (1.228) It is a very glorious boast for the soul that God should see fit to appear to it and converse with it. And do not pass by what is said here, but examine it accurately, and see whether there are really two Gods.⁠a For it is said: "I am the God who was seen by you;" not in my place, but in the place of God, as if he meant the place of some other God. (1.229) What, then, should we say? There is one true God only: but those called Gods, by an abuse of language, are many; and so on this occasion the holy scripture uses the article to indicate that the true God is meant, the expression being, "I am the God (ho Theos);" but when the word is used incorrectly, it is put without the article, the expression being, "He who was seen by you in the place," not of the God (tou Theou), but simply "of God" (Theou); (1.230) and what he here calls God is his most ancient word, without any superstitious regard for the position of the names, but setting himself only one goal, namely, to give a true account of the matter; for in other passages the sacred historian, when he considered whether there really was any name belonging to the living God, showed that he knew none properly belonged to him, and that whatever name anyone may give him will be an abuse of terms; for the living God is not of a nature to be described, but only to be.