Category: New testament

Michael Heiser’s largely academic book, The Unseen Realm, has had a wide influence well beyond the scholarly world. I was sent a photo recently when the book was spotted for sale in the gift shop of a high-end resort in Mexico.

The fascination is not new. For millennia humans have sought to understand (and often sought to control) whatever powers may lie behind the physical world. This was not just a matter of curiosity but of survival in a wild and dangerous world.

C. S. Lewis saw two opposite errors in today’s “civilized” world–one is to not believe in the devil and the other is to have an excessive interest in the demonic. While I have given much praise to Heiser’s book over the course of this series of posts, in the spirit of balancing belief with caution, I offer a few concerns.

First, Heiser often seems too confident about his viewpoints. While I think he is largely on track, he would have been better to recognize the strengths of other perspectives and acknowledge that he may not be absolutely right at each point.

One particular example comes in chapter nine regarding predestination and free will. Though his distinction between what God foreknows and foreordains is helpful, I don’t think this solves these contentious issues as much as he thinks they do. Nor does he resolve the related topic of the problem of evil, an issue which probably can’t be answered this side of glory.

Second, Heiser says little or nothing about possible implications of rebellious spiritual beings influencing nations in our day. Might this lead us to categorically condemning all people from certain national or ethnic groups as evil and irredeemable, thus justifying violent, inhuman treatment of them?

The world is complex. Even the one nation in the Bible that was God’s inheritance (Israel) rebelled and did many evil things. At the same time, other nations besides Israel can turn to God (Ninevah). Likewise today, no nation is entirely pure nor purely evil.

As Aleksandr Solzhenitsyn famously said in The Gulag Archipelago:

“The line separating good and evil passes not through states, nor between classes, nor between political parties either—but right through every human heart—and through all human hearts.”

Finally, it is important to remember that while Heiser highlights an important biblical theme, a neglected one, and a misunderstood one, this is not the only theme nor necessarily the main one in the Bible. It is one piece of a multifaceted story.

We can, for example, view the whole Bible through the lens of the Temple. Though it is often said the Bible begins in a garden (Genesis) and ends in a city (Revelation), both images are ways of understanding all of creation as a Temple—a place where God dwells, a place where heaven meets earth.

The Exodus event is another theme threaded through the whole Bible. It is foreshadowed in Genesis, takes center stage in the book of Exodus, and then makes major reappearances in the Psalms, in Isaiah, in Mark, and elsewhere. We can easily think of others such as: creation, de-creation, re-creation; or mercy and justice; or freedom and slavery; or faith, hope, and love.

The conflicts of the earthly and the unseen realms are, as Heiser says, found from Genesis to Revelation. This and the wealth of other such themes are worth a lifetime of meditation so that we may be more fully shaped by God and his Word.

–

_{Image credit: Susan DeCostanza}

The Bible is viewed in many different ways.

Some see it as a how-to book for life or an “owner’s manual” for the soul, if you will. Some see it as a collection of myths and tales from an unenlightened past. Some see it as a sacred object for use in the holiest of settings. Some see it as a foundation of Western culture.

One of the things I appreciate about Michael Heiser’s The Unseen Realm is the overall approach he uses with the Bible. Primarily, he tries to take the Bible on its own terms, in its own context.

He tries not to impose his own ideas, preconceptions, or needs on the text. He begins by wondering what the original writers thought, what kind of culture they lived in, what kind of assumptions they had about the world. As he puts it, “The realization that I needed to read the Bible like a pre-modern person who embraced the supernatural, unseen world has illumined its content more than anything else in my academic life” (385).

We are fortunate to live in a day of widely available access to ancient documents and archaeological research that have emerged in the last two hundred years. They give us greater understanding of the worldview and the mind of the original biblical writers. We are also more alert to how our own Enlightenment, scientific, or postmodern mindsets can lead both believers and skeptics to impose ideas on the Bible that just aren’t there.

One example: The biblical writers simply didn’t have a category for a how-to manual that allows one to take individual verses out of context for instant answers. They did however have a category for wisdom literature that requires slow, lifelong meditation on texts that may at times seem to be at odds with each other.

Another example: The biblical writers did not employ modern historical methods or criteria. They couldn’t. They employed their own customs and used genres common to their day to tell stories for their own purposes. To label these as “inaccurate” or “in error” by today’s standards is an exercise in missing the point.

In particular Heiser takes aim at the misguided assumption that a literal reading is the truest approach to Scripture, that such a method is the primary way God intends us to read the Bible. When we do, we fail to understand how much scientific and materialistic ways of thinking (which are foreign to the Bible) have come to dominate our own perspective. As he writes:

Metaphorical meaning isn’t “less real” than literal meaning (however, that’s defined). Whether we like it or not, the biblical writers weren’t obsessed with literalism the way we seem to be…. Biblical writers regularly employ conceptual metaphor in their writing and thinking. That’s because they were human. Conceptual metaphor refers to the way we use a concrete term or idea to communicate abstract ideas. If we marry ourselves to the concrete (“literal”) we’re going to miss the point the writer was angling for in many cases.

He gives this example, “If I use the word ‘Vegas’ and all you think of is latitude and longitude, you’re not following my meaning. Biblical words can carry a lot of freight that transcends their concrete sense. Inspiration didn’t immunize language from doing what it does.” (387)

We can’t completely get out of our own skin and crawl into the framework of those who lived two or three thousand years ago in a very different culture. But the journey into the world of the Bible and then back into our world is so worth it.

Note: If you would like a video summary of the book, The Unseen Realm documentary can be found here on YouTube. At just over an hour, this presentation features Michael Heiser and several other respected biblical scholars who offer a clear, succinct overview of the key points from the influential book.

Next Installment: Concerns about the Unseen Realm (Part 5)

—

_{Image by StockSnap from Pixabay}

So what if the biblical worldview is permeated with ongoing warfare waged by rebellious spiritual beings against God’s followers? How should that affect me?

That’s the question I left us with after my two previous posts here and here on Michael Heiser’s thorough biblical study, The Unseen Realm. Surprisingly, perhaps, Heiser doesn’t highlight exorcism. What he does address is far more amazing and profound.

It starts by appreciating the different but related ways “son of God” or “sons of God” is used in the Bible. “The sons of God” can refer to spiritual members of the divine council (see previous posts) who God appointed to work with him in ordering creation (Job 38:7; Ps 82:6). The phrase can also mean the king of Israel (Ps 2:7) or Israel as a whole (Ex 4:2; Hos 11:1). It can also refer to all believers (John 1:13; Rom 8:14; Gal 3:26; 4:5), and of course to Jesus’ unique sonship (Matt 14:33).

What they all have in common, whether natural or supernatural, is the special status God assigns to them to work with him in bringing about his will, on earth as it is in heaven. When the Bible says we are sons and daughters of God, this is more than just a warm, sweet way of talking about how we are a cozy part of God’s family. It means we have a role in ruling. As God first commanded the man and woman: “Fill the earth and subdue it. Rule . . .” (Gen 1:28).

Our destiny is not just one of salvation in God’s presence eternally, as astounding as that is. We, his people, play a more profound, more mind-boggling role than we may have ever imagined. As Heiser puts it, “We are the children of God, destined to displace the defeated, disloyal sons of God who now rule the nations. Believing followers of Jesus Christ are the fulfillment of God’s plan to have humanity join the divine family-council and restore Eden” (p. 314). This is the context for Paul’s comment that we will one day rule angels (1 Cor 6:3).

In our everyday lives, Paul reminds us that we live this out as temples where heaven and earth meet in our bodies (1 Cor 3:16). Even the sacraments of baptism and the Lord’s Supper, as Heiser explains, are reminders to those in the unseen realm of our ultimate loyalty. We are not theirs. We are his (1 Cor 10:14-17).

When we seek to live out God’s will to unite all in Christ, we have a profound effect on the rebellious unseen realm. As N. T. Wright says regarding Ephesians 3:6, 10:

It is when the Christian community comes together across barriers which divide us from one another that the principalities and powers know that Jesus Christ is Lord. And that as long as we are divided whether black and white, male and female, rich and poor or whatever, the principalities and powers smile and say, “We are still in charge here!”*

How do we get through a day? Both the hundreds of petty annoyances, and the deep doubts, losses, and hardships of life can weigh us down, confuse us, and strike hard blows. By the Spirit, however, we can also remember who we are and who we will be.

—

_{*N. T. Wright, in a question-and-answer session after a joint lecture with Paul Barnett, “Fresh Perspectives on Paul,” MacQuarie University (Sydney, Australia), March 16, 2006 (Vancouver: Regent Bookstore/Regent Audio).}

_{Image by Deborah Hudson from Pixabay}.

We aren’t comfortable talking about spiritual beings. For those of us, even Christians, who grew up in a world dominated by science and a material mindset, talk of angels and demons just feels weird.

Even when we read the Bible, we tend to downplay such topics. In The Unseen Realm, however, Michael Heiser opens our eyes to what is hiding in plain sight.

We know about the angels in the Christmas story and the demons Jesus challenged. Paul also offers a rich vocabulary for such beings which includes “the rulers . . . the authorities . . . the powers of this dark world and . . . the spiritual forces of evil in the heavenly realms” (Eph 6:12).

Heiser, however, focuses on the divine counsel that appears in Job 1–2. You remember—in the midst of this assembly comes The Accuser (aka Satan) who casts doubts on Job’s character and loyalty to God.

While God doesn’t need spirit helpers (as he doesn’t need human ones either), he has chosen to use them, to let them participate in his work—and they are much more involved than we might think.

As Heiser puts it, “Though the kingdom story of the Bible is rarely taught with it in mind, the divine council plays an important role throughout that story’s unfolding. The scriptural pattern is that, when God prepares to act in strategic ways that propel his kingdom forward, the divine council is part of that decision making. The council is the vehicle through which God issues his decrees” (p. 349).

Is he overstating things? There’s more than we might think. Consider the “let us” language of Genesis 1:26 and 11:7. Or the “myriads of holy ones” who came with God when he gave the law on Sinai (Deut 33:1-2; Acts 7:52-53; Gal 3:19). Or those who participated when Isaiah was commissioned (6:1-7). Or another scene much like the one in Job (1 Kings 22:13- 28). Or those who will occupy the multiple thrones of Daniel 7:9 and Revelation 4:1-8.

Yet some rebelled, turned their back on God. The Bible doesn’t exactly tell us why or how. Our ideas on this backstory owe more to Milton’s Paradise Lost than Scripture. But rebel they did.

In Psalm 82:1-7 God judges these beings for supporting the wicked and oppressing the weak. Sometimes they are referred to as gods (Ex 15:11; 1 Kgs 8:23; Ps 97:9), gods who are completely inferior to Yahweh, the true God. We see their ultimate fate in the book of Revelation.

While The Unseen Realm is massively researched, Heiser is a Scripture nerd who writes so nonexperts can follow along. In plain language he answers questions like:

• Are these beings “gods”?
• Why are they called “sons,” and how does Jesus as the only Son fit in?
• How did ancient people think about spiritual beings?
• Who are the Nephilim of Genesis 6:1-4 anyway?
• What in the world is Paul talking about when he says we will judge angels (1 Cor 6:3)?
• Why wasn’t the Old Testament more explicit about a Divine Messiah dying and rising again?
• And where is Armaggedon . . . really?

But The Unseen Realm is more than a collection of questions and answers about oddities in the Bible. Heiser sees the whole sweep of God’s plan for creation tied up in these issues. The main purpose of his book is, in fact, to unveil for us this grand narrative.

That is the topic of my next installment.