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After a moment or two he lifted his hands and simultaneously plunged them into the
central pail, containing ordinary tap water. One hand gave the verdict, "This water is
cold"; the other, "This water is hot". Sense perception, therefore, is misleading. The
thermometer has to decide.
Xenophanes' "God" was simply "pure Being". Such an abstraction could have no
reference to anything finite, and no possible connection with the vicissitudes of existence.
Xenophanes had got rid of the "gods" in human form, only to find a cold, shapeless,
motionless abstraction, having no resemblance to the "God and Father" Whom we know
through Christ.
The Scriptures do not speak of God apart from His relation to man and creation. From
Genesis to Revelation, there is no attempt to explain God. He is Spirit, He is invisible,
He is immense (immeasureable), He is everywhere always. These things are stated, but
not explained, and wherever they are stated, it is only because of some relationship
demanded by the context. A few examples will illustrate this.
"He that cometh to God must believe that He is, and that He is the rewarder of them
that diligently seek Him" (Heb. 11: 6).
Philosophy would discuss the "being" of God. Genesis assumes His being, and
proceeds to His works and ways.
"Thus saith the high and lofty One, that inhabiteth eternity" (Isa. 57: 15).
Here, at first sight, is the beginning of a philosophical disquisition on the "Infinite",
but a second glance at the verse shows that it is written to emphasize God's
condescension:--
"I dwell in the high and holy place, with him also that is of a contrite and humble spirit."
Another passage that might be quoted is Psa. 147: 5: "His understanding is
infinite." This understanding extends to the number and names of the stars, an
understanding that makes the minds reel, but it is introduced into this Psalm much in the
same way as the parallel statements in the N.T. concerning the numbering of the hairs of
the head, and the sparrow's fall. If the attributes ascribed to God are collected together, it
will be found that they do not form a complete whole. They are but the fringe of a
mighty subject, and speak of God only as He comes into relation with man. All else is
left unexplained.
What Xenophanes did not know was the condescension of this Great and Holy One.
He did not realize that He Who created heaven and earth has entered deeply into its
progress and its pain--in other words, he had no knowledge as we have of the mystery of
godliness: "God manifest in the flesh."