A Decade Later, Still Stirring Minds
When The Unseen Realm first released, it didn’t just spark interest—it caused a theological jolt. For many Bible readers, Dr. Michael Heiser’s work opened unseen windows into Scripture, drawing attention to the strange and supernatural elements often skimmed or spiritualized away. Now, a decade later, his ideas remain as controversial as they are captivating.
In a recent YouTube interview hosted by Sean McDowell, Old Testament scholar Dr. Charlie Trimm joined the conversation to reflect on Heiser’s legacy, offering both praise and pointed critique.
As someone who agrees with Charlie Trimm’s approach, I’d like to walk through the major themes and highlights of this conversation. What exactly did Heiser propose? Where was he right? Where should we tread more carefully? And ultimately, how should Bible-believing Christians approach the unseen realm today?
Who Was Michael Heiser, and Why Did His Work Matter?
Dr. Michael Heiser was a Hebrew scholar with a Ph.D. in Hebrew Bible and Semitic Languages. But his real gift was making complex ideas about the spiritual world readable and relevant. He wasn’t satisfied with tidy theology that ignored the Old Testament’s weird parts—like the sons of God in Genesis 6, the divine council in Psalm 82, or the territorial spirits hinted at in Daniel 10.
Instead of brushing past these, Heiser said, “What if we take the Bible’s supernatural claims seriously? What if the ancient authors really believed there were other spirit beings, even other ‘gods,’ who rebelled against Yahweh and influenced human history?”
He called this “The Deuteronomy 32 worldview”, and it shaped nearly every page of The Unseen Realm.
The Divine Council: What Heiser Got Right (and Why It Matters)
One of Michael Heiser’s core contributions was bringing renewed attention to the divine council—a biblical idea often neglected in modern teaching. Drawing on texts like Psalm 82 and Deuteronomy 32:8–9, Heiser argued that Scripture reveals a structured spiritual world, populated by real spiritual beings who have been given oversight over the nations.
Psalm 82 famously declares:
“God has taken his place in the divine council; in the midst of the gods he holds judgment… I said, ‘You are gods, sons of the Most High, all of you; nevertheless, like men you shall die.’” (Psalm 82:1, 6–7)
To Heiser—and to many ancient readers—this wasn’t metaphor. These “gods” were not imaginary or merely idols, but lesser spiritual beings who had authority, rebelled, and were now under judgment.
Deuteronomy 32 echoes this:
“When the Most High gave to the nations their inheritance, when he divided mankind, he fixed the borders of the peoples according to the number of the sons of God. But the Lord’s portion is his people, Jacob his allotted heritage.” (Deut 32:8–9, ESV with DSS reading)
Here, Heiser pointed to the idea that Yahweh intentionally disinherited the nations at Babel and appointed divine beings over them—while choosing Israel as His own. This becomes the backdrop for everything from Daniel’s “Prince of Persia” to Paul’s principalities and powers.
Charlie Trimm’s Response: Strong Agreement, Careful Boundaries
Dr. Charlie Trimm, who teaches at Biola’s Talbot School of Theology, affirmed these foundational insights. Trimm agreed that Deuteronomy 32 and Psalm 82 legitimately describe a spiritual reality: Yahweh is unique among spiritual beings, but there are other real entities—Bal, Chemosh, Marduk—that had influence in ancient times and perhaps still do.
However, Trimm was careful not to overextend the text. He acknowledged that while these passages clearly support a divine council, the details are sparse, and we should be cautious about drawing elaborate conclusions:
“Heiser is a systematizer,” Trimm noted. “He likes to take what he knows and then apply that to various other contexts. And I’m just not sure how often we can do that… we just have so little data.”
Trimm’s counsel? Yes, take Psalm 82 and Deuteronomy 32 seriously—but resist the urge to make them explain everything. The Bible hints at a structured, spiritual world, but doesn’t map it in full detail.
The Nephilim, Genesis 6, and Cosmic Geography
Of all the controversial topics Heiser tackled, few stirred more debate than Genesis 6:1–4:
“The sons of God saw that the daughters of man were attractive. And they took as their wives any they chose… The Nephilim were on the earth in those days, and also afterward…”
Heiser read this passage plainly: the “sons of God” were angelic beings who rebelled against God, took human women, and produced offspring known as the Nephilim—giant-like figures tied to later enemies of Israel like the Anakim and even Goliath.
What About After the Flood?
One problem Heiser wrestled with was the post-flood appearance of the Nephilim. If the flood wiped out humanity, how did the Nephilim reappear?
Dr. Trimm helpfully explained that Heiser presents two plausible views:
- A second incursion after the flood, not explicitly described in Scripture.
- A tradition that one of Noah’s descendants carried the Nephilim line—a view found in some Jewish texts.
Heiser favored the first view, tying this unseen second rebellion to the later presence of Anakim, Rephaim, and other giant clans in Canaan. This, in Heiser’s framework, makes the Canaanite conquest a spiritual battle—targeting the demonic legacy of Genesis 6.
Trimm’s Take: Interesting, But Possibly Overstated
Trimm expressed openness to Heiser’s reading, acknowledging the links between the Nephilim and the conquest narratives. But he also raised a crucial point:
“I think Heiser’s reading makes sense as part of the picture… but not the whole thing.”
In other words, while Genesis 6 and its echoes in Canaan are worth exploring, we shouldn’t reduce the conquest to a single narrative. There are multiple layers—covenantal, moral, and historical—that explain Israel’s war against Canaan. The Nephilim theme may enrich those layers, but shouldn’t replace them.
Cosmic Geography and Sacred Space — Reclaiming the World Through Christ
One of the more profound ideas Heiser introduced is what he called “cosmic geography.” The basic premise: if Yahweh disinherited the nations at Babel and assigned spiritual beings over them (Deut 32), then geography isn’t just political—it’s spiritual.
In the Old Testament, Israel is Yahweh’s land. The temple and tabernacle aren’t just religious buildings—they mark sacred space, God’s dwelling on earth. Outside Israel? Enemy territory, spiritually speaking.
But here’s the genius of Heiser’s connection to the New Testament: with the coming of Jesus, sacred space becomes mobile.
“Sacred space goes where Jesus is,” Trimm explains. “And now, the church is the temple… As the church expands, sacred space spreads into places previously designated for other spiritual beings.”
The Gospel Goes Global—And So Does Sacred Space
In this view, when Christians plant churches, preach Christ, and make disciples, they aren’t just starting ministries—they are reclaiming territory that was once dominated by rebellious spirits.
That means baptism, communion, and worship aren’t mere rituals. They are spiritual warfare, declaring Yahweh’s rule in former strongholds.
Trimm added an important nuance: this isn’t military conquest, and it’s not about “spiritual mapping” or identifying territorial demons by name. Rather, it’s about reclaiming the nations through the power of Christ, not through force—but through love, sacrifice, and truth.
Orthodoxy or Heresy? How Far is Too Far?
Given how far-reaching Heiser’s ideas can feel—other gods, divine beings over nations, demons as Nephilim offspring—it’s fair to ask: Is this still orthodox Christianity?
Sean McDowell posed this question directly, and Dr. Trimm’s answer was clear:
“Definitely within the views of Orthodox Christianity… The core of salvation, deity of Christ—those parts are still the same.”
Trimm emphasized that Heiser never denied core doctrines like the Trinity, the incarnation, or salvation by faith. Instead, he operated on the edges of theology, re-examining passages many had glossed over or misunderstood.
But Trimm was also honest: while Heiser didn’t cross lines into heresy, he often pushed right up to them—especially in language. He used terms like “gods” for spiritual beings, which can sound jarring, especially in Western monotheistic ears.
This is where definitions matter. As Trimm said, “Heiser is not saying there are multiple equal gods. He’s saying just like in Christian theology, there is one overarching God, and then spirit beings under Him.”
Heiser’s language echoed ancient Semitic categories, not modern systematic theology. And once terms are defined, his view fits snugly into a high biblical supernaturalism without compromising the uniqueness of Yahweh.
Three Cautions from Charlie Trimm: Confidence, Totalization, and the Enochian Filter
Though Dr. Trimm spoke warmly of Heiser’s work, he didn’t shy away from critique. His three main cautions are vital for anyone engaging with The Unseen Realm seriously and faithfully.
1. Heiser Was Too Confident
Trimm’s first concern was tone. He noted that while many of Heiser’s ideas are intriguing possibilities, Heiser often presented them as certainties.
“My general response is not, ‘That’s clearly wrong.’ It’s, ‘That’s an interesting possibility.’ But Heiser’s like, ‘No, this is the way it is.’”
This confidence, Trimm noted, makes Heiser persuasive—and popular—but it can also be misleading. Scripture gives us glimpses into the unseen world, not exhaustive maps. We must resist the temptation to speak more definitively than the text allows.
2. He Over-Applied His Framework
Trimm’s second critique was about scope. Heiser’s divine council and Genesis 6 worldview is powerful—but not every text is about that.
For instance, Heiser argued that the primary reason for the Canaanite conquest was to eliminate Nephilim remnants. Trimm found that too narrow. While the Nephilim theme is certainly present in texts like Numbers 13 and Deuteronomy 2–3, it’s not the only reason for Israel’s warfare.
“That’s part of it,” Trimm acknowledged, “but when I look at Deuteronomy and Joshua, that’s only a part.”
Another example? Bashan—a region with ties to giants and spiritual rebellion. Heiser made compelling connections, but Trimm worried that every mention of Bashan became a Nephilim reference in Heiser’s hands.
Sometimes a place might just be… a place.
3. Too Much Weight on First Enoch
Trimm’s third caution went to the heart of Heiser’s methodology: his heavy reliance on First Enoch and Second Temple Jewish literature.
While Heiser famously called for “naked Bible” reading—stripping away tradition and reading the text afresh—Trimm observed:
“He says, let’s not look at creeds or church tradition. But then he uses First Enoch as his filter. So he’s swapped one lens for another.”
This is perhaps the most delicate balance. First Enoch is not Scripture. It’s a window into Jewish imagination between the Testaments. It can help us understand what biblical authors may have believed, but it must not become our interpretive lens.
Spirit Beings, Nations, and Daniel’s “Prince of Persia” — How Far Can We Go?
One of Heiser’s most compelling—and biblically grounded—claims is that specific spiritual beings are associated with nations. The idea flows from Deuteronomy 32, but it comes into sharp focus in Daniel 10, where an angel describes conflict with the “Prince of Persia” and “Prince of Greece,” with Michael standing as protector over Israel.
Dr. Trimm affirmed this point with enthusiasm:
“Daniel 10 is probably the clearest reference to a distinct spirit being connected to a people group… Maybe Michael is one for Israel as well.”
This framework helps explain why Paul speaks of principalities and powers (Eph 6:12) not merely as generic demons, but as organized, localized spiritual forces behind world systems. It’s a compelling case.
But Do All Nations Have One?
Here again, Trimm adds caution. While Daniel and Deuteronomy suggest a spiritual geography, they don’t give us a full map. Do the United States or modern empires like Rome or Britain each have a corresponding spirit-being?
“We just don’t know,” Trimm said. “The details aren’t given to us.”
The danger is in over-extrapolation. We may be tempted to create elaborate systems of “territorial spirits” or engage in speculative practices like spiritual mapping. Heiser himself warned against this. Though he saw the spiritual realm as real and active, he discouraged practices like exorcisms or demon-naming strategies that go beyond Scripture’s clear instruction.
The safest course? Acknowledge the biblical pattern, resist speculation, and live faithfully in light of the unseen realm—not trying to master it, but trusting Christ to lead us through it.
The Idols Are Nothing… or Are They? Reconciling Paul with the Old Testament View of Gods
A key theological tension in both testaments is the reality of idols and the spiritual beings behind them. On the one hand, Paul says plainly in 1 Corinthians 8:4:
“We know that an idol has no real existence, and that there is no God but one.”
But Heiser—and many Old Testament scholars—point out that biblical authors didn’t deny the existence of real spiritual beings behind idols. They denied their power compared to Yahweh.
Dr. Trimm clarified this tension well. In the ancient world, no one thought a statue was the god. The idol was a conduit, a meeting point between divine and human realms. Destroying the idol didn’t kill the god—it just disrupted the relationship.
“Even Paul has some sense that there are actual spirit beings out there,” Trimm said. “So I think both those critiques can be true.”
This matches well with Old Testament polemics. Passages like Isaiah 44 mock idol-making, not to say there are no spirits, but to emphasize their inferiority to the Creator. The “gods” of the nations are not Yahweh. They’re real, but they’re nothing in power, holiness, or glory.
Heiser’s contribution here is helping modern Christians rediscover the supernatural worldview of Scripture, which affirms both the existence and the subjugation of these beings under Christ.
Heiser, Mormons, and Aliens? Surprising Conversations and Cultural Bridges
Perhaps unexpectedly, two groups showed a keen interest in Michael Heiser’s work: Mormons and those curious about aliens. Each, in their own way, found resonance with his exploration of spiritual beings, divine councils, and cosmic geography.
Dialogue with Mormon Theology
Heiser’s claim that Yahweh presides over a divine council of lesser “gods” initially seems to echo Mormon doctrine. But Heiser was careful to distinguish his view:
“Yahweh is still unique. He is not comparable to these other deities. There’s still a difference between Yahweh and the other spirit beings.”
Trimm noted that Heiser even published in a Mormon theological journal, engaging their views from a biblical and respectful, but clearly orthodox Christian stance.
This shows Heiser’s courage to build bridges without compromising core doctrine. His goal wasn’t theological compromise—it was clarification, showing that the biblical “gods” (elohim) are created, lesser spirit beings, not divine equals.
Aliens, the Paranormal, and the Supernatural Realm
Heiser also explored the connection between alien abduction narratives and demonic deception. He speculated that some modern alien experiences might be spiritual phenomena—a contemporary mask for demonic activity.
“These alien stories… look like demonic activity portraying itself as whatever looks good to this culture at this time,” Trimm summarized.
This doesn’t mean all UFO phenomena are demonic. But it suggests that the unseen realm adapts its deceptions to the cultural expectations of each era. In the ancient world: Baal. In the modern world: greys and UFOs.
Heiser’s approach helped Christians rethink supernatural claims in a biblically responsible way—avoiding gullibility on one hand and rigid materialism on the other.
Should You Read The Unseen Realm? Benefits, Dangers, and Lasting Legacy
So, with all the nuance and caution, should Christians read Heiser’s work?
Dr. Trimm didn’t hesitate:
“Definitely. I would love it if more people read it—because it gets people excited about the Old Testament.”
Sean McDowell echoed this joyfully, praising Heiser’s ability to make complex biblical themes both accessible and electrifying.
But Trimm also gave two sober cautions.
1. Beware the Lure of “Secret Knowledge”
Some readers respond to Heiser’s teaching with a kind of Gnostic excitement—as if they’ve finally discovered hidden truths that pastors and scholars have been covering up. Trimm warned:
“It can quickly become dangerous and cultish… like now I actually know the truth others don’t.”
Heiser never claimed to offer secret knowledge—but his confidence, paired with unconventional insights, can tempt some into an unhealthy elitism. The Bible warns against such attitudes (1 Cor 8:1–2).
2. Don’t Make the Bible About Angels and Demons
Heiser rightly emphasizes the spiritual realm, but Trimm reminds us: the Bible is not about them.
“The Bible gives us hints of this other story of spirit beings—but it’s not our story. The focus is what God is doing with humanity through Christ.”
Christians must stay centered on the gospel: Jesus Christ, crucified and risen, redeeming sinners and restoring creation. Heiser’s work can enhance our understanding of that gospel, but it must never replace or eclipse it.
Conclusion: What Heiser Gave Us
Michael Heiser brought fresh eyes and ancient awareness to the Bible. He reminded a skeptical age that Scripture is deeply supernatural, and that we are not alone—not in our suffering, our worship, or our mission.
“You’re already engaged in a supernatural world,” Trimm noted. “You just need to see it.”
And that may be Heiser’s greatest gift. He didn’t ask us to become demon-hunters or esoteric scholars. He simply called us to read the Bible again—closely, faithfully, and with our eyes wide open.
Let’s take up that call with gratitude, humility, and Christ at the center.
