Few other truths are taught in the Scriptures with as great clarity as the doctrine of the divine omnipresence. Those passages supporting this truth are so plain that it would take considerable effort to misunderstand them. They declare that God is immanent in His creation, that there is no place in heaven or earth or hell where men may hide from His presence. They teach that God is at once far off and near, and that in Him men move and live and have their being. And what is equally convincing is that they everywhere compel us to assume that God is omnipresent to account for other facts they tell us about Him.

For instance, the Scriptures teach that God is infinite. This means that His being knows no limits. Therefore there can be no limit to His presence; He is omnipresent. In His infinitude He surrounds the finite creation and contains it. There is no place beyond Him for anything to be. God is our environment as the sea is to the fish and the air to the bird. “God is over all things,” wrote Hildebert of Lavardin, “under all things; outside all; within but not enclosed; without but not excluded; above but not raised up; below but not depressed; wholly above, presiding; wholly beneath, sustaining; wholly within, filling.”

The belief that God is present within His universe cannot be held in isolation. It has practical implications in many areas of theological thought and bears directly upon certain religions problems, such, for instance, as the nature of the world. Thinking men of almost every age and culture have been concerned with the question of what kind of world this is. Is it a material world running by itself, or is it spiritual and run by unseen powers? Does this interlocking system explain itself or does its secret lie in mystery? Does the stream of existence begin and end in itself? Or is its source higher up and farther back in the hills?

Christian theology claims to have the answer to these questions. It does not speculate nor offer an opinion but presents its “Thus saith the Lord” as its authority. It declares positively that the world is spiritual: it originated in spirit, flows out of spirit, is spiritual in essence, and is meaningless apart from the Spirit that inhabits it.

The doctrine of the divine omnipresence personalizes man’s relation to the universe in which he finds himself. This great central truth gives meaning to all truths and imparts supreme value to all his little life. God is present, near him, next to him, and this God sees him and knows him through and thorough.

At this point faith begins, and while it may go on to include a thousand other wonderful truths, these all refer back to the truth that God is and God is here. “He that cometh to God”, says the Book of Hebrews, “must believe that he is” And Christ Himself said,

“Ye believe in God, Believe also…” What ever “also” may be added to the elementary belief in God is superstructure, and regardless of the heights to which it may rise, it continues to rest solidly upon the original foundation.

The teachings of the New Testament is that God created the world by the Logos, the Word, and the Word is identified with the second person of the Godhead who was present in the world even before He became incarnate in human nature. The Word made all things and remained in His creation to uphold and sustain it and be at the same time a moral light enabling every man to distinguish good from evil. The universe operates as an orderly system, not by impersonal laws but by the creative voice of the immanent and universal Presence, the Logos.

Tozer, The Knowledge of the Holy


I have just completed a series of lessons based on A.W. Tozer’s book, The Knowledge of the Holy. They are available on Amazon in both print and Kindle versions, as well as part of my Good Questions Have Groups Talking Subscription service. For a medium-sized church, lesson subscriptions are only $10 per teacher per year.