There is as much to be filled up in the one case as in the other, and the one mode of conception is to the Israelite what the other is to the Greek.

Both find a repose in a divine perfection, which, whether in a more personal or impersonal form, exists without them and independently of them, as well as within them.
There is no mention of the idea of good in the Timaeus, nor of the divine Creator of the world in the Republic; and we are naturally led to ask in what relation they stand to one another.

Is God above or below the idea of good?
Or is the Idea of Good another mode of conceiving God?
The latter appears to be the truer answer.

To the Greek philosopher the perfection and unity of God was a far higher conception than his personality, which he hardly found a word to express, and which to him would have seemed to be borrowed from mythology.

To the Christian, on the other hand, or to the modern thinker in general, it is difficult, if not impossible, to attach reality to what he terms mere abstraction; while to Plato this very abstraction is the truest and most real of all things.