Book Review: “The Knowledge of the Holy” by A.W. Tozer

Reading Time: 21 minutes

Tozer, A. W. The Knowledge of the Holy. New York: Harper & Row, 1961.

Aiden Wilson Tozer (1897–1963) was a self-taught theologian, pastor, and author who dedicated his life to Christian ministry. Despite lacking formal theological training, Tozer became a respected spiritual leader and a prolific writer and contributed significantly to evangelical thought. His works emphasize the necessity of a deeper, personal relationship with God, advocating for holiness, reverence, and the transformative power of divine knowledge. Serving as a pastor in the Christian and Missionary Alliance Church, Tozer wrote extensively, with The Knowledge of the Holy standing as one of his most influential works.[1]

Tozer wrote The Knowledge of the Holy to address what he perceived as a declining view of God within the modern church. He aimed to restore a proper understanding of God’s attributes. He argued that a diminished view of God leads to spiritual decay. His primary purpose was to call believers to a deeper reverence for God by meditating on His nature, inspiring renewed awe and worship through a profoundly theological exploration of divine attributes.

In the first chapter, Tozer establishes that the gravest issue facing the church is its inadequate view of God. He states, “What comes into our minds when we think about God is the most important thing about us” (1).  He critiques modern Christianity for reducing God’s majesty and replacing it with a sentimentalized, human-centered faith. His critique is not only valid but prophetic, as there seems to be a continued decline in the church’s high view of God’s nature and holiness.

The second chapter deals with the incomprehensibility of God. Tozer acknowledges that “we can never know who or what God is until we begin to know who and what He is not” (6). This apophatic approach shows the limits of human understanding while inviting believers into deeper contemplation. He explains that human intellect alone cannot grasp the fullness of God, stating that “left to ourselves we tend immediately to reduce God to manageable terms” (6). Tozer explains in this chapter, how God, being infinite, surpasses human comprehension and that true knowledge of Him comes through divine revelation. His reliance on both Scripture and historical theology strengthens his argument, though at times he assumes a level of theological literacy that some readers may not possess.

Chapter three discusses God’s self-existence and emphasizes that He is independent of creation by stating that “God has no origin” (9). Tozer explains that God is uncaused and exists necessarily, unlike everything in creation, which relies on external causes. He further argues that understanding God’s self-existence is crucial to a proper theological foundation, as it distinguishes Him from false, dependent deities shaped by human imagination. This doctrine of divine aseity challenges contemporary tendencies to humanize God and make Him seem reliant on creation for His existence or purpose. Tozer illustrates how human misconceptions often project limitations onto God and reduce Him to a mere superior version of humanity rather than the wholly other, self-sustaining Being that He is. However, Tozer’s argument would have been enriched by engaging with opposing theological perspectives, such as process theology, which views God as relationally engaged with the world. Additionally, he does not address how divine self-existence interacts with the Incarnation, where Christ took on human nature while remaining fully God.

Chapter four focuses on the self-sufficiency of God. Tozer states, “To admit the existence of a need in God is to admit incompleteness in the divine being” (12). He argues that God, being fully complete within Himself, has no deficiencies or dependencies. Unlike created beings who rely on external sources for sustenance, God is entirely self-sustaining. This aligns with classical Christian thought but challenges modern worship practices that often portray God as longing for human relationship in a way that suggests deficiency. Tozer asserts that while God desires relationship with His creation, this desire is not born out of need but out of His sovereign will and love. He emphasizes that God’s love is an outpouring of His fullness rather than a response to emptiness. However, while his argument is theologically sound, it does not fully explore the implications of divine love within this framework. Tozer asserts that God’s love is a natural outflow of His self-sufficiency, yet he does not engage deeply with how this love manifests in God’s interactions with humanity. For example, while he acknowledges God’s desire for relationship, he does not sufficiently address how this desire aligns with God’s immutable nature or how it is demonstrated through key biblical events such as the Incarnation. Additionally, Tozer could have further examined how the Trinity, as a relational reality within God’s being, serves as the foundation for understanding divine love.

Chapter five explores the eternity of God. Tozer writes, “God dwells in eternity but time dwells in God” (17). He compellingly illustrates the vastness of God’s existence beyond temporal limitations and emphasized that God’s existence is not bound by past, present, or future. He argues that God sees all of time as an eternal present, which ensures His perfect foreknowledge and sovereignty over human history. This perspective reinforces divine omnipotence and wisdom and provides comfort to believers that God’s plans are unshaken by temporal uncertainties. However, his dismissal of philosophical questions regarding God’s relationship to time is somewhat abrupt. He does not deeply explore how God’s eternal nature interacts with human free will, nor does he engage with theological critiques, such as those posed by Open Theism, which suggest that God’s knowledge of the future is dynamic rather than fixed. A more nuanced discussion of how divine eternity influences providence and human agency would have strengthened his argument.

Chapter six covers God’s infinitude and argues that human minds are incapable of grasping His fullness, explaining that infinitude means limitlessness (21). Tozer describes God’s infinitude as an aspect that extends beyond human logic. He explains that every divine attribute, whether it be love, justice, or wisdom, is infinite in its scope and depth. He warns against the tendency to impose human limitations on God, as this diminishes our understanding of His greatness. Tozer also suggests that the proper response to God’s infinitude should be humility and worship, as recognizing our finite nature in comparison to God’s boundlessness creates in us a spirit of reverence. This chapter succeeds in inspiring awe and effectively conveys the grandeur of God’s infinite nature in a way that inspires deeper reverence. However, the chapter could benefit from practical applications for believers seeking to understand God in their daily lives. While Tozer does not provide explicit step-by-step applications, he presents a theological foundation that encourages readers to bridge the gap between doctrine and practice through worshipful contemplation and trust in God’s infinite wisdom.

Chapter seven examines the immutability of God. Tozer contends that God never changes moods or cools off in His affections. He stresses that divine constancy is a key aspect of His perfection. He states, “God cannot change for the better, for He is already perfect; and being perfect, He cannot change for the worse” (25). His argument persuasively counters contemporary ideas that depict God as emotionally reactive. His arguments in this chapter reinforce the idea that God’s love, justice, and mercy remain steadfast regardless of human actions. Tozer presents immutability as a source of comfort for believers and assures them that God’s promises and character are unchanging. However, he does not fully address scriptural passages that suggest divine repentance or emotion, merely labeling such descriptions as anthropomorphic without engaging further. A more thorough discussion of these passages, particularly those depicting God’s interactions with figures such as Moses and Jonah, would have provided a more comprehensive view of divine immutability. Despite this, his treatment of the topic succeeds in affirming God’s unwavering reliability in an ever-changing world.

In chapter eight, Tozer speaks on divine omniscience, stating that God “knows instantly and effortlessly all matter and all matters” (30). He asserts that God’s knowledge is perfect, immediate, and all-encompassing and extends beyond the realm of time and space. Tozer explains that because God is eternal, His knowledge is not sequential but simultaneous; He sees the past, present, and future as a single, unified reality. This idea reinforces the concept of God’s complete sovereignty over creation and history. He also explains that God’s omniscience is inseparable from His wisdom which makes His judgments and actions entirely flawless. However, while Tozer provides a strong biblical foundation for this claim, his treatment of human free will in relation to divine foreknowledge is somewhat lacking. He does not engage deeply with the philosophical and theological challenges that arise from reconciling divine omniscience with human responsibility, an issue that has been widely debated among theologians.

Chapter nine explores God’s wisdom. Tozer affirms that wisdom is not merely intelligence or knowledge but the ability to devise perfect ends and achieve them by the most perfect means (34). He describes divine wisdom as wholly distinct from human reasoning, as it is always aligned with God’s perfect nature and will. God’s wisdom, Tozer explains, is the foundation of all creation and providence. He asserts that because God’s wisdom is infinite, it surpasses human comprehension, yet believers are called to trust in it even when faced with uncertainty. However, while Tozer argues persuasively for God’s absolute wisdom, he does not fully engage with the theological problem of evil. He acknowledges that God’s wisdom directs all things toward His glory but does not explore how this applies to human suffering and moral evil. A deeper exploration of how God’s wisdom operates in a fallen world would have strengthened his argument.

Chapter ten deals with omnipotence. Tozer states that God possesses “what no creature can: an incomprehensible plenitude of power” (40). He argues that God’s power is limitless, self-sustaining, and never exerted outside of His divine wisdom and goodness. He presents omnipotence as an essential characteristic that ensures the fulfillment of God’s will, meaning that nothing can thwart His divine purposes. Tozer emphasizes that God’s power is not like human strength, which can be used for good or evil, but is always exercised in harmony with His perfect nature. He stresses that God does not grow weary or struggle to accomplish His will. However, he does not deeply engage with theological debates about divine restraint—why God, despite being omnipotent, allows suffering or does not intervene in all cases of injustice.

Chapter eleven focuses on God’s transcendence. Tozer emphasizes that “forever God stands apart, in light unapproachable” (44). He describes divine transcendence as God’s supreme otherness, His being infinitely above and beyond all of creation. Tozer contends that much of modern Christianity has lost sight of this truth and has reduced God to a being who exists primarily to serve human needs rather than as the sovereign Creator who is wholly independent of His creation. He warns against the dangers of bringing God down to human terms, urging believers to recognize His majesty and holiness. While Tozer’s discussion is stirring, a fuller exploration of how God’s transcendence and immanence coexist would have provided a more complete theological picture.

Chapter twelve examines the omnipresence of God. Tozer writes that “God is everywhere here, close to everything, next to everyone” (50). He emphasizes that God’s presence is neither limited by space nor distance, existing fully in all places simultaneously. This divine attribute assures believers that they are never abandoned or beyond God’s reach. Tozer also warns against reducing omnipresence to mere sentimentality. He also reminds readers that God’s presence is one of both love and holiness. Tozer could have more thoroughly explored instances of divine hiddenness in this chapter, as God, though always present, sometimes feels distant. Engaging with scriptural accounts of perceived divine absence, such as in the Psalms and Job, would have enriched his discussion.

Chapter thirteen discusses God’s faithfulness. Tozer states, “Upon God’s faithfulness rests our whole hope of future blessedness” (55). He portrays divine faithfulness as the foundation of Christian trust and assures believers that God’s promises never fail. He argues that faithfulness is not merely something God does but something He is, making it impossible for Him to be unreliable. Tozer ties this to God’s unchanging nature, explaining that His faithfulness remains steadfast despite human failure. A more robust engagement with biblical narratives where individuals wrestled with God’s faithfulness in trials, such as Job or the exile of Israel, would have added depth to his discussion in this chapter.

Chapter fourteen covers God’s goodness. Tozer proclaims that “the goodness of God is that which disposes Him to be kind, cordial, benevolent” (60). He presents God’s goodness as the source of all blessings, arguing that God’s actions are always in alignment with His kind nature. He insists that the perception of God’s goodness should shape how believers respond to trials, trusting that God’s will is ultimately for their benefit. However, Tozer does not sufficiently engage with the problem of suffering—how God’s goodness coexists with pain and evil in the world. He acknowledges God’s goodness in a fallen world but does not provide an in-depth exploration of why a benevolent God allows suffering beyond general theological assertions. Further discussion on biblical accounts, such as the suffering of Joseph or Christ’s passion, could have strengthened his argument by showing how God’s goodness operates even in hardship.

Chapter fifteen considers God’s justice. He asserts, “Justice is not something God has. Justice is something God is” (65). Tozer argues that divine justice is inherent to God’s being, meaning He never acts unjustly. He challenges the tendency to see God’s justice as separate from His love, explaining that true justice is always righteous and never arbitrary. Tozer states that God’s justice is ultimately a reason for worship, as it ensures that evil will not go unpunished. However, while his discussion is theologically sound, he does not engage with modern discussions on justice, particularly regarding retributive and restorative justice. A deeper exploration of biblical themes of justice, including whether God’s justice is primarily retributive or restorative, would have enriched Tozer’s argument. Examining how divine justice relates to the concept of eternal punishment and whether God’s justice ultimately aims at redemption or pure retribution would have provided valuable theological insight. Addressing these questions could have made his discussion more applicable to contemporary readers navigating doctrinal debates on the nature of divine judgment and justice.

Chapter sixteen discusses God’s mercy. Tozer writes, “When through the blood of the everlasting covenant we were brought into right relation with God, the heart of God was opened to us as it was to His own Son” (70). He highlights that mercy is an essential attribute of God, extended freely to those who trust in Him. Tozer effectively conveys how divine mercy is both a theological truth and a practical comfort, though he does not fully engage with debates on how mercy interacts with divine justice.

Chapter seventeen covers God’s grace. He asserts, “Grace is the good pleasure of God that inclines Him to bestow benefits upon the undeserving” (75). This chapter provides a compelling discussion of the unearned nature of grace, yet Tozer does not extensively address theological debates concerning the tension between grace and human responsibility.

Chapter eighteen examines God’s holiness. Tozer proclaims, “God’s holiness is not simply the best we know infinitely bettered. We know nothing like the divine holiness” (80). This chapter is one of the most convicting, as it calls believers to deeper reverence. While Tozer effectively communicates the majesty of God’s holiness, he could have expanded on how it shapes Christian ethics and conduct.

Chapter nineteen considers God’s sovereignty. He states, “To be sovereign, God must be all-knowing, all-powerful, and absolutely free” (85). Tozer argues convincingly for God’s absolute rule over creation and asserts that nothing occurs outside of His divine will. He emphasizes that God’s sovereignty means that He orchestrates all events with perfect wisdom and ensures that history unfolds according to His eternal plan. Tozer states, “not only could His acts not be improved upon, but nothing is done except as He wills it to be done” (87). This assertion strengthens the concept of divine providence. It also reinforces the idea that God is in control even in times of human suffering and confusion.

One of the most commendable aspects of Tozer’s discussion on God’s sovereignty is how he skillfully reconciles it with human free will. He acknowledges the tension between divine control and human choice yet clarifies that the two are not in contradiction. Tozer states, “God’s sovereignty does not negate the reality of human responsibility; rather, it establishes it” (88). This perspective aligns with biblical teaching, which affirms both God’s supreme authority and humanity’s moral accountability. Unlike more rigid theological perspectives that may emphasize determinism at the expense of free will, Tozer carefully maintains the balance, showing that God’s sovereign plan includes and works through human decisions rather than overriding them.

Moreover, Tozer illustrates that divine sovereignty provides believers with confidence rather than fatalism. He writes, “God’s rule is not arbitrary but infused with wisdom, love, and justice, ensuring that human actions have meaning within His greater purpose” (90). This view prevents an overly deterministic outlook that could lead to passivity or despair. Instead, Tozer encourages readers to trust that even their choices, though freely made, are ultimately woven into God’s perfect design. His ability to articulate this balance without leaning too heavily on philosophical jargon makes his argument both accessible and compelling. His discussion serves as a powerful reminder that divine sovereignty is not a doctrine of oppression but one of assurance. This can guide readers to trust in God’s ultimate governance while actively engaging in moral decision-making.

Chapter twenty explores God’s omnipotence further, emphasizing, “God’s power and His will are inseparable” (90). He reinforces the idea that God’s power is not arbitrary but is exercised in perfect harmony with His character. Tozer touches on the issue of suffering by acknowledging that God’s power is always at work, even when it is not immediately apparent. He states, “We must remember that God’s power is never divorced from His wisdom or His love. He acts always with perfect knowledge and perfect goodness” (92). This statement implies that human suffering does not indicate a lapse in divine omnipotence but rather serves a divine purpose beyond human understanding.

While Tozer suggests that suffering serves a greater divine purpose, he does not directly address common theological objections, such as why a loving and omnipotent God allows prolonged suffering and injustice in specific cases. His argument could have been strengthened by engaging more explicitly with these concerns.

Chapter twenty-one discusses God’s immutability once more, clarifying that “God never changes His being, but His relationships with men do change as men come up or fall away from Him” (95). This insight helps bridge the gap between divine constancy and human experience, illustrating how God’s unchanging nature does not mean He is static in His interactions with humanity. Tozer emphasizes that God’s immutability is a source of assurance, guaranteeing that His promises remain steadfast regardless of human inconsistency. However, this chapter would have been strengthened by a deeper engagement with scriptural examples of divine relational changes, such as God’s interactions with Israel throughout their history. Additionally, an exploration of how God’s immutability relates to the Incarnation, where Christ took on human nature without altering His divine essence, would have added further theological depth. Some readers may also wish for a more robust discussion on how immutability intersects with divine emotions, particularly in passages that describe God expressing grief or anger.

Chapter twenty-two focuses on God’s patience. Tozer affirms, “God has waited long because He is patient. He is waiting for the world to learn wisdom” (100). His emphasis on divine longsuffering is compelling, illustrating God’s continual offer of grace despite human rebellion. Tozer presents patience not as passive tolerance but as an active attribute of God’s love, giving sinners time to repent. He states, “The patience of God is that in which He bears with the wicked, giving them space to repent” (101). This understanding of patience ties directly into God’s mercy, demonstrating His forbearance rather than immediate execution of justice.

However, Tozer does not deeply explore the balance between divine patience and justice. If God is infinitely patient, when does judgment occur? He touches on this tension but does not offer a detailed theological resolution. Scripture provides instances where God’s patience has limits, such as in the days of Noah or with Israel’s exile. Tozer’s argument would be stronger if he more thoroughly examined how divine patience and justice operate in tandem rather than as opposing forces. Nevertheless, his discussion successfully conveys the significance of God’s patience in the believer’s life, urging Christians to mirror divine longsuffering in their own dealings with others.

Chapter twenty-three, the final chapter of The Knowledge of the Holy, concludes with a meditation on God’s love. Tozer emphasizes that “God is love, and to love is to will the good of another” (105). He argues that love is not merely an attribute of God but the very essence of His being, influencing every aspect of His nature and actions. Tozer stresses that divine love is not sentimental or passive but an active force that operates in perfect harmony with His holiness, justice, and sovereignty. He contrasts God’s love with the shallow and often self-serving love found in human relationships, explaining that God’s love is wholly selfless and redemptive. However, while Tozer powerfully articulates the supremacy of divine love, he does not explore the theological tensions that arise in its application. For instance, he does not fully address the relationship between divine love and divine justice, particularly regarding judgment, eternal separation, and the doctrine of hell. A more detailed discussion on how God’s love interacts with His wrath and righteousness would have further strengthened his argument. Nevertheless, this chapter serves as a fitting and climactic end to the book, reinforcing Tozer’s central message that knowing and worshiping God rightly is the highest calling of humanity.

One of the book’s greatest strengths is its devotional quality. Tozer does not merely present theological concepts rather calls readers to worship. His reflections challenge believers to approach God with greater reverence and humility. His ability to articulate complex theological ideas with clarity and conviction makes the book accessible and easily readable.

However, Tozer’s rhetoric can occasionally feel overly severe, as if he assumes that most of his audience has entirely lost a sense of God’s majesty. Additionally, his reluctance to engage with theological counterarguments comes off as dismissive and weakens some of his discussions.

Reading The Knowledge of the Holy was a profoundly humbling experience. Each chapter led me to a deeper reverence for God, and often, my only response after finishing every chapter was to kneel in worship and contemplation. Tozer succeeds in compelling readers to think deeply about who God is and why a correct understanding of Him matters. The book highly encourages genuine contemplation and draws the reader into awe of God’s attributes. The emphasis on God’s transcendence and holiness is refreshing in an era that often prioritizes human-centered theology. Some readers might find Tozer’s critique of contemporary Christianity harsh, however, I believe that his message is more relevant and urgently needed today than ever before.

This book has significantly deepened my appreciation for the attributes of God and the necessity of right thinking about Him. It has challenged me to approach worship with greater reverence and theological awareness. I have had numerous theological discussions about Open Theism and other views in the past so it would have strengthened my understanding of biblical theology even further if Tozer had engaged more thoroughly with philosophical or exegetical responses to these differing viewpoints. Nevertheless, The Knowledge of the Holy is a transformative work, and I would highly recommend it to anyone seeking a richer devotional life rooted in sound theology. This book serves as a vital call to recover a high and reverent view of God in modern Christianity.

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[1] Author information adapted from Christianity.com’s article titled: What Can We Learn from the Life and Work of A.W. Tozer?