[Review] EXPANDED: THE UNSEEN REALM
DISCOVERING THE SUPERNATURAL WORLD OF THE BIBLE⭐️⭐️⭐️⭐️⭐️
The expanded edition of The Unseen Realm adds over 17,000 words, twenty-four expanded chapters, a new appendix, and more, making it about 175 pages longer than the original. Released by Lexham Press in a deluxe hardcover with striking artwork, it serves as a worthy tribute to Michael Heiser’s legacy. The book challenges Western Christianity’s flat, naturalistic view of Scripture by recovering the biblical authors’ supernatural worldview. Some readers may find its depth demanding, especially those new to biblical theology, but many will welcome its insights and clarity on passages often called “weird” or confusing. The expansion integrates material once only online, weaving it into the book to present Heiser’s broader reflections. For these reasons, I give the expanded edition a full ⭐⭐⭐⭐⭐, recommending it both to long-time students of Heiser’s work and to thoughtful readers eager to engage the Bible on its supernatural terms.
The new expanded addition of the Unseen Realm by Michael Heiser is about 175 pages longer than the original and includes over 17,000 new written words within the chapters alone. Twenty-four chapters were expanded with new material in addition to a new appendix. The expanded edition from Lexham Press boasts new content from Heiser that has never been available in print. It is also formatted as a deluxe hardcover, 6x9 trim size, which I give a full ⭐️⭐️⭐️⭐️⭐️. Lexham artists went overboard with the beautiful, contextual artwork—cover and internal.
The original Unseen Realm was paradigm-shifting for many readers, even skeptics. Its strength is in its recovery of the Bible’s supernatural worldview, often ignored in Western Christianity. Some critics at first assumed it was another fringe attempt at hidden codes or sensational claims. But support from respected evangelical scholars gave it credibility, and readers soon saw that Heiser was offering serious biblical theology. The book helps Christians see that the Scripture’s writers assumed a supernatural reality beyond a naturalistic worldview. This perspective clarifies passages long considered confusing, meeting a hunger among Christian readers to understand the Bible’s supernatural landscape.
The book’s complexity makes it best for those already grounded in biblical theology. Some praise The Unseen Realm as thought-provoking but caution that its density may overwhelm newer believers, which explains why Heiser later produced Supernatural as a more accessible entry point. Others describe it as a biblical theology of the spiritual realm, uncovering the worldview behind the text. Yet some express unease with Heiser’s use of ancient Jewish and extra-biblical sources. For certain readers, that raises concerns, though the Scriptures’ internal truth does not rule out helpful insights from material outside the Bible.
Lexham Press will officially release the expanded edition on October 1, 2025, to mark the tenth anniversary of The Unseen Realm, but it is already available for pre-order. The new material comes from content Heiser originally posted on the companion website More Unseen Realm around the time of the first edition. According to the site, it “contains extended bibliography and discussion of content in each chapter of the book.” That content has been “curated, edited and folded into the book in sidebars and appendices,” allowing readers access to further reflections and developments that were previously only available online (Lexham Press).
Let’s get to the review of the expansion, though. I will specifically focus on the additions, though perhaps at times it will be necessary to mention the original material. I hope to highlight the areas where the expansion is helpful and to provide some insights.
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Why an Expanded Unseen Realm?
Since Dr. Heiser’s passing in 2023, his wife Drenna and friends have worked to share many of his unpublished thoughts with the biblical studies world. The expanded Unseen Realm is part of this effort. Dr. Heiser’s work in biblical theology and ANE studies blessed many personally (myself included), impacted academia, and broadly shaped Christian studies. For this reason, it is a huge blessing that his unpublished ideas are now being made available in accessible forms.
That said, the expanded edition’s purpose is not to rewrite The Unseen Realm we already know and love. Oftentimes, a new edition of a book comes out to provide clarification to ideas and often to recant ideas that the author may have changed his or her mind on since the original publication. But this edition builds on the original foundations. So, it’s not a rewrite, but an expansion. All of the original material remains intact.
I believe the book will first be received by those who already engage with Heiser’s biblical-theological framework. Prayerfully, this expanded edition will also extend the influence of Heiser’s work, both in academic circles and, as was always in his heart, for all students of the Bible regardless of academic background or training.
(OK, enough blather, let’s get to the fun stuff.)
Five Special Contributions
I want to highlight some of the high points of the additional material. In my opinion, it was all helpful, and I’ll provide thoughts on other parts at the end. But these first few are essential aspects of my own theological research and writing that I find noteworthy and vital contributions.
Atonement (ch. 22):
In the original Unseen Realm, Heiser notes that the tabernacle was about sacred space, where Yahweh caused his presence to dwell among the Israelites. He explains that the Day of Atonement ritual purifies the sanctuary by purging it of the impurities of the people. The first goat, the goat for Yahweh, does this. The second goat for Azazel transferred the sins of the people outside the camp. With both goats, the point is the purification of the tabernacle, one through sacrifice and the other through removal.
One trend in biblical theology is to see atonement as being primarily and often exclusively about sacred space and returning the creation to sacredity through the restoration of Eden on the earth. That perspective is true of the biblical theology, but it flattens the multifaceted work of Christ into a single view. Dr. Heiser has never affirmed a flattening of the atonement into a single theory as I’ve outlined in my article, What is Atonement in the Bible? (Thoughts on Atonement from Dr. Michael S. Heiser). In the expanded material, Dr. Heiser reaffirms his commitment to the atonement as “a multifaceted concept,” noting his concern that “substitution not be eliminated from a biblical theology of atonement.”
In my own writing, most notably in The Gospel is Bigger than You Think, I’ve purported that the Gospel centers on the kingship of Christ, seeing substitutionary atonement as an effect of the Gospel proper. Yet, I agree with Dr. Heiser’s commitment to this historical doctrine. Where it may be helpful to see the evangelical community decentralize substitutionary atonement and to consider a multifaceted atonement, it’s important not to flatten the atonement into any single model (as indeed many have flattened the atonement into substitution also). As Dr. Heiser emphasizes, “Substitutionary atonement is an important part of the meaning of the broad concept, particularly with respect to the cross.”
Baptism and Circumcision (ch. 38):
Chapter 38 has primarily to do with Baptism and the Lord’s Supper, often referred to as the sacraments or ordinances of the church. Heiser considers baptism an act of spiritual warfare. Usually, when Heiser refers to baptism, he’s assuming a doctrine of credobaptism or believer’s baptism. In this section, he draws attention to some issues with how paedobaptism has been articulated, claiming, based on experience, that “in Protestantism the relationship of infant baptism and salvation is muddled.” Due to the lack of clarity regarding the connection between infant baptism and salvation, it remains unclear how spiritual victory occurs in relation to baptism. But Dr. Heiser doesn’t criticize paedobaptists for this reason. Instead, he proposes solutions for thinking about paedobaptism within a Divine Council Worldview to create a consistent theological system.
This is one of the lengthier additions, and I don’t want to rearticulate the argument here—you should definitely read it. I hold two degrees in theology from Reformed colleges and seminaries, so I’m no stranger to Protestant sacramentalism or the development of the Protestant perspective on paedobaptism. So, my conviction on credobaptism is not merely traditional, but a developed theology. That said, Dr. Heiser’s solutions to the problem, which were valid, don’t seem in every way helpful to me, particularly in the context of the role of baptism in spiritual warfare. As an analogy, if credobaptism extends from victory over the individual’s soul as they enter the Kingdom of God and forsake the Kingdom of Darkness in the world, then paedobaptism merely sets the stage for the battle. Sure, the guy setting up tents outside the battlefield is technically participating in the war effort, but the activity is not a front-line issue. So perhaps Heiser’s notes will be helpful for paedobaptists who also share in the DCW, but I think more work needs to be done to create a consistent theology for paedobaptists who also wish to hold to a Divine Council Worldview. Still, I very much appreciate the work he’s done on this point to bridge the gap, and I look forward to seeing how those in paedobaptist communities further develop it.
The Ancient Hebrew Conception of the Universe (Appendix):
I’ve personally found this appendix to be an invaluable addition. People struggle to articulate a biblical cosmology due to conflation with scientific theory and biblical theology, many denying biblical depictions of the cosmos on the grounds of scientific data. But the biblical authors are not teaching a scientific cosmology; they teach a symbolic cosmology. In a recent interview with Ring Them Bells, we discussed Dante’s cosmology, which largely mirrors biblical descriptions and is deeply rooted in the ANE perspective.
Here’s why this matters: Within a three-tiered cosmology, humans live in a unique place between heaven and earth. Even outside the garden, we are meant to ascend the mountain of God, to journey back toward Eden. Eden is depicted in Scripture as a mountain, a high place. Adam, when he was cast out, was sent down the mountain—not directly into the earth (Death/Sheol/Hades). Humans are born low, but between heaven and earth, always called to ascend toward the place where God comes down to meet us.
Though God reaches down to us, making himself imminent, he is still transcendent. Dante illustrates this concept in The Divine Comedy, portraying everything within God, which aligns with the ancient authors' perspective. In the image above, I intentionally made Heiser’s graphic small. You’ll need the book to really do the comparison. But you can see how his relatively simple graphic profoundly depicts the biblical three-tiered cosmology of the Bible and reflects in the work of others on this point.
Son of Man (ch. 29):
Chapter 29 is my favorite chapter in The Unseen Realm. You can see echoes of Heiser’s work in my own writing (ex., The Divine Identity of Jesus as Yahweh) and teaching (ex., The Cloud Rider), so I have to comment on this expansion. The chapter is about the rider of the clouds, who is identified as the visible Yahweh and ultimately Jesus. What Heiser does here is briefly answer several questions regarding the relationship between Jesus and Michael and regarding the divinity claims behind the title “Son of Man.” Indeed, the identity of the Son of Man of Daniel 7 is a critical concern for Christology. So, I appreciate the additions that direct the reader towards historical Christian orthodoxy, where some lines of thinking about this matter might lead one astray.
Giants, Giants, Giants (ch. 23)
No Unseen Realm discussion would be complete without mentioning the giants. Genesis 6 discusses the Nephilim, described as the offspring of the “sons of God” and human women, characterized as tall warriors and referred to as ‘men’—so, giant men. The biblical text provides limited information, leaving their exact nature ambiguous, yet Heiser is emphatic that we should not speculate about their existence using modern scientific terms, such as genetics. Further, the Nephilim are linked to the Rephaim, suggesting a connection to the underworld, explaining why their death is associated with the emergence of demons (disembodied spirits). The text also explores the possibility of Nephilim existing after the Flood, proposing several interpretations: the Flood may have been localized, similar events could have occurred post-Flood, or the ‘bad seed’ could have been carried through Noah’s bloodline. Without saying too much, I appreciate how these additions can influence the way we think about potential demonization, tyranny, and the like today.
Criticisms of the Unseen Realm Expansion
It’s hard to criticize Michael Heiser’s work, but every review needs a little pushback. My main critique is that the expansion leans heavily toward a scholarly audience. No duh! These sections were (as I understand) shortened in the original for clarity or represent later developments that might have led to an Unseen Realm II. My concern is that with the added material, this edition may become the new standard. New readers may not realize the original version is more accessible for those first encountering the ideas. Often, the expansion notes various arguments on biblical studies or theology issues, sometimes highlighting multiple views, and at times, Heiser doesn’t land firmly himself. While this is helpful to many, it may frustrate readers seeking clear conclusions to evaluate his work as a whole.
And honestly, that’s all I’ve got for criticism. There are nuances of biblical theology that I might prefer to articulate differently than Dr. Heiser, but these differences are splitting hairs and would only seem like nitpicking if I included them here in this review.
Continuity with Heiser’s Broader Work
One of the amazing things about Dr. Heiser is his remarkable consistency in his hermeneutic and theological conclusions over decades of teaching and writing. I’m pretty confident that I’ve read everything he’s written, from books to blog posts, listened to every Naked Bible Podcast at least once, and even held personal conversations when our church hosted Mike for a Miqlat conference. He was always so careful and consistent in his interpretative process and conclusions.
Why does this matter? Those who read Supernatural or What Does God Want? before The Unseen Realm will gain a consistent grasp of Heiser’s theology, rare for any writer. Expanding into his other works—Reversing Hermon, Angels, Demons, or the Enoch commentaries—then supplements learning without challenging what’s already been read. This is critical for a scholar’s long-term impact, and I suspect, for this reason, people will be studying Heiser for years to come. The expansion strengthens this cohesion by bridging the gap to many of his other ideas.
Should You Read (or Re-Read) It?
Bottom line, I highly recommend reading The Unseem Realm (Expanded Edition) ⭐️⭐️⭐️⭐️⭐️. If you’ve already read and love the OG, this is a MUST-READ. But, even if you’re new to the Divine Council Worldview and Michael Heiser’s work, I estimate this book will be only edifying.
I believe the book primarily benefits individuals who are already somewhat learned, whether through self-study or as seminary students and pastors. Scholars may be interested in the book as an introduction to the topics if they’re unfamiliar with them. And I think that any thoughtful reader from a general readership audience will benefit greatly from this work. Honestly, it’s just a great book all around. Again, my only caveat is that some of the added material may introduce more questions than it answers. But let’s be honest, any great book is going to inspire you to ask questions and dig deeper.
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Content: the Expanded Material
I recommend that most readers not jump straight to the expanded material. I did for purposes of this review, but I’ve read and studied The Unseen Realm at least four times, not to mention a plethora of Heiser’s other works. That said, it’s important to engage the additions in the context of the chapters they have been placed with.
For brevity's sake (lol), I’ll leave out the five sections already mentioned above. But here’s a brief look at each of the other additions in the context of the original chapters. If you’ve read this far, I don’t think you’ll be disappointed.
Chapter 1: Reading Your Bible Again—For the First Time
The chapter begins with the author’s formative encounter with Psalm 82, where the repeated use of elohim revealed the divine council and disrupted assumptions about the unseen realm. The original traced how this discovery launched a fifteen-year pursuit of the Bible’s supernatural worldview, requiring Heiser to wrestle with evangelical traditions, peer criticism, and the need to read Scripture as ancient Israelites and first-century Jews would have understood it. The expansion includes an article on reading the Bible in context, stressing the importance of historical and cultural setting while warning against imposing modern ideas or reducing every passage to a flat Christocentric lens. Instead, Heiser calls for integration, insisting the Old Testament be honored on its own terms while still anticipating Christ—a truly Christocentric hermeneutic builds from, rather than overrides, the intentions of the original authors.
Chapter 2: Rules of Engagement
This chapter contrasts approaches to Scripture with Heiser’s view of Scripture as mosaic, urging readers to move beyond inherited traditions, skepticism, and neglect of difficult passages. Viewing the Bible as a coherent and complex mosaic, Heiser calls readers to take seriously even the strangest texts, since each contributes to God’s purposes. The expanded material extends this by examining creeds, affirming their value as theological summaries while warning against letting them dictate exegesis. Instead, the biblical text must drive doctrine, since creeds are historically limited and cannot capture every facet of the biblical worldview. The expansion also clarifies Heiser’s use of the term “supernatural,” distinguishing divine beings from the human realm while resisting speculative debates about angels and demons, prioritizing clarity for the average reader.
Chapter 3: God’s Entourage
This chapter introduces the idea that God was not alone before creation but surrounded by a heavenly host, the “sons of God,” who rejoiced at the world’s foundation (Job 38:4–7). These divine beings ranked above messengers, forming God’s household like royal courts in the ancient world. Heiser presents Psalm 82 as evidence of a divine council, where God presides over other elohim under his authority, establishing hierarchy while ruling out polytheism. The expanded material proposes a four-tier council: Yahweh/El at the highest level, the “sons of God” beneath, then messenger beings, and finally the debated “craftsmen deities.” By critiquing the scant evidence for this fourth tier and noting its absence in the Hebrew Bible, the new material adds nuance to how the council is understood in the ANE, clarifying both its structure and limits for biblical studies.
Chapter 4: God Alone
This chapter receives substantial additions. The original presses the implications of Psalm 82, insisting that elohim refers to real divine beings rather than human leaders or a veiled reference to the Trinity. Against claims that Israel’s faith evolved from polytheism to monotheism and eventually Trinitarian monotheism, Heiser notes how the biblical writers distinguished Yahweh as utterly unique while still acknowledging other elohim in God’s council. The expanded material builds on this by critiquing the evolutionary models of Israelite religion and showing how these views rely on circular reasoning. The biblical authors were not polytheists but emphasized Yahweh’s supremacy. The chapter also examines Jesus’ use of Psalm 82 in John 10, arguing that his appeal affirmed his divine identity and unity with the Father rather than endorsing the “human judges” view. Discussion of the Shema clarifies that confessing Yahweh as God Most High does not deny other elohim, only their comparability.
Chapter 5: As in Heaven, So on Earth
This chapter develops the theme of “as in heaven, so on earth” by linking Genesis 1 and the Lord’s Prayer, showing that humans and divine beings serve as God’s imagers—his representatives within creation. The chapter critiques interpretations of the imago Dei that reduce it to traits like intellect or emotion, insisting on a vocational understanding tied to stewardship and governance under God’s authority. The expanded material examines the pronouns in Genesis 1:26–27, where the plural points to God’s address to the heavenly host while the singular affirms God alone creates. This affirms an embodied form of humanity, showing that form and function together express humanity’s vocation. The new material also dismantles two misreadings: (1) that divine council language denies God as sole creator, and (2) that the plural is a veiled reference to the Trinity (though, I think this development might be explained by prosopological exegesis).
Chapter 8: Only God Is Perfect
This chapter explores the Fall with attention to Eden as God’s dwelling, humanity’s role as steward-kings, and the free will given to both human and divine imagers. “The satan” in Job is a council member tasked with testing and reporting, not the devil as in the later theological developments. While affirming a supernatural enemy behind Genesis 3, the Old Testament never uses satan as a proper name for that figure. Instead, the term functions descriptively, with later Jewish and New Testament writings applying it to the devil, and rare non-human uses pointing to the angel of the Lord rather than an archenemy. Though confronting tradition, the biblical text must be read on its own terms, with attention to how language develops across redemptive history.
Chapter 9: Peril and Providence
This chapter wrestles with the classical tension between divine foreknowledge, human freedom, and the problem of evil. While God foresaw the fall, he did not predestinate it, preserving genuine human choice. Evil arises from the misuse of free will by imperfect imagers, not from God’s decree. God in providence redeems such choices for good. The expanded material refines the argument by focusing on 1 Samuel 23 as evidence that foreknowledge does not require predestination. It distinguishes this from open theism, affirming that God knows all things actual and possible while allowing that some events are not predestined. While Scripture affirms God’s predestining of certain events, it does not teach that all events are predestined simply because they are foreknown.
Chapter 10: Trouble in Paradise
This chapter describes the Genesis 3 serpent as a supernatural rebel rather than a talking animal, hyperlinking the story to Ezekiel 28’s guardian cherub in Eden. Ancient audiences would have recognized animal speech as signaling a divine encounter, making the serpent’s prideful fall from Yahweh’s council a better backdrop for humanity’s temptation. The expanded material addresses Yahweh and El in Old Testament theology, countering claims that Israel’s religion evolved from polytheism to monotheism. While acknowledging Israelite polytheism, biblical writers did not syncretize Yahweh with El. The new content also clarifies misconceptions about Asherah, noting that while inscriptions link her to Yahweh in popular religion, biblical writers never present her as his consort.
Chapter 11: Like the Most High?
This chapter connects the arrogance and downfall of the prince of Tyre (Ezekiel 28) and the king of Babylon (Isaiah 14) with the serpent of Genesis 3, showing how each portrays a divine being seeking elevation above God’s council only to be cast down in judgment. The mashal form highlights their hubris, portraying the Babylonian king as a “morning star” and the nachash (serpent) as a throne guardian turned deceiver. Humanity’s loss of immortality and the serpent’s rebellion illustrate the shared consequences of divine and human rebellion, while God’s promise of redemption preserves hope. The expanded material affirms the serpent as a divine being, consistent with New Testament identification (Revelation 12:9; 20:2), while rejecting the idea that the Old Testament directly calls him Satan. Instead, Ezekiel 28, Isaiah 14, and Genesis 3 all depict a rebellion in the divine council, with the serpent’s speech identifying his divine nature.
Chapter 12: Divine Transgression
This chapter traces the lineage of rebellion from Eden through Cain into Genesis 6, where the “sons of God” took human wives and produced the Nephilim. The chapter logically dismantles Sethite and ruler interpretations for lacking textual support, arguing instead for the supernatural view, confirmed by Peter and Jude, that divine beings crossed boundaries and were therefore punished. The expansion adds to the argument by showing how the early church overwhelmingly embraced this interpretation, drawing on 1 Enoch to understand Genesis 6 (also discussed in Heiser’s Enoch commentary introduction). Figures like Irenaeus, Tertullian, and Origen appealed to Enochic traditions, while Augustine’s rejection—driven more by his fight with Manichean dualism than by the Hebrew text—shifted the Western church toward a human-centered view of sin’s origin. The expansion clarifies the history of interpretation and the tension between corruption rooted in human choice or demonic incursion. By showing that Peter and Jude directly drew from Enochic material, Heiser legitimizes the supernatural view as consistent with the New Testament.
Chapter 13: The Bad Seed
This chapter looks to Genesis 6:1–4’s polemicization of Mesopotamian traditions, particularly the Apkallus, by portraying the “sons of God” not as culture-bringers but as rebels whose offspring, the Nephilim, embodied corruption. The chapter rejects the Sethite view as in the previous chapter, stressing that Second Temple Jewish tradition and the New Testament consistently saw these beings as divine rebels. By presenting the Nephilim as demonic giants, the text highlights the conflict between Yahweh’s chosen seed and the lineage of rebellion. The expanded material analyzes the morphology of nephilim, arguing from its Aramaic roots and Hebrew plural ending that “giants” is the most coherent translation in both biblical and Mesopotamian contexts. It critiques attempts to render the term as “fallen ones,” noting the linguistic problems and misuse of Ezekiel 32:27 in their defense. The new material also strengthens the connection to the Rephaim and other giant clans, showing continuity in portraying these figures as literal, not metaphorical. By linking the discussion to references like Tartarus in later texts, the chapter ties Genesis 6 to New Testament views of divine rebellion.
Chapter 15: Cosmic Geography
This chapter outlines the Deuteronomy 32 worldview (i.e., the Divine Council Worldview), showing how Yahweh disinherited the nations at Babel and placed them under the authority of lesser elohim, while Israel became his inheritance. The chapter illustrates cosmic geography through narratives like David’s exile, Naaman’s request for Israelite soil, and the “princes” of Daniel 10, tying these themes to Paul’s view of salvation history as God reclaiming the nations from corrupt powers. The expanded material stresses that the dominion of hostile spiritual beings continues to influence the world’s darkness and injustice. Drawing on Acts 17, while God sovereignly allotted the nations, his covenant with Abraham always pointed to their restoration through Israel’s Messiah. The divine rulers failed, and their impending judgment is due.
Chapter 16: Abraham’s Word
This chapter traces Abraham’s encounters with Yahweh, showing how God’s appearance to him after Babel initiated a covenant that shaped Israel’s story and pointed to Christ. In examining Genesis 12 and 15, we see that the “Word of Yahweh” is a visible manifestation of God, linking it to the New Testament identification of Jesus as the incarnate Word. These appearances give early glimpses of God’s complex nature, hinting at plurality within Yahweh’s identity. The expanded material further develops this principle through Isaiah 63, where Yahweh, the Spirit, and the “messenger of Yahweh’s presence” appear together. Repeated references to the Spirit emphasize Israel’s rebellion against him, and the parallel language used of Yahweh and his angel anticipates Trinitarian categories. Divine plurality exists in the Hebrew text and is later clarified in the New Testament.
Chapter 17: Yahweh Visible and Invisible
This chapter examines how the visible and invisible aspects of Yahweh intertwine in the Old Testament, particularly through the Angel of Yahweh. By exploring episodes with Abraham, Isaac, and Jacob, it shows how the Angel speaks as Yahweh and yet also appears distinct, hinting at divine plurality. These narratives, especially Jacob’s wrestling encounter, convey a duality of a transcendent God in heaven and an immanent Yahweh on earth, preparing for the New Testament claim that the Word became flesh. The expanded material further connects the Angel of Yahweh to Jesus. It clarifies that the Angel is Yahweh in human person but not in incarnation; instead, the Angel functions as the visible, embodied second person of the Trinity before the incarnation. The same second person of the Trinity, visible in the Old Testament, became incarnate in the New.
Chapter 24: The Place of the Serpent
This chapter recounts Israel’s encounter with the Anakim and related giant clans. The conquest narratives are about spiritual conflict against powers tied to the Nephilim, not just as territory. Israel’s fear of the spies’ report led to forty years of wandering, while victories over Sihon and Og demonstrate Yahweh’s judgment on corrupt nations and his authority over hostile divine forces. The expanded material deals with two issues. First, it critiques claims that the Anakim/Nephilim connection in Numbers 13:33 is a lie contrived by the spies. Their sin was unbelief, not deception, and no biblical writer accuses them of inventing giants. Second, it incorporates important works on Mesopotamian Apkallu traditions, showing how biblical authors tied the Rephaim to both giants and the underworld. Tracing the Anakim/Nephilim line back to the Mesopotamian flood explains why Israel’s Scriptures portray the Rephaim as both dead kings and giants, unlike in Ugaritic parallels.
Chapter 25: Holy War
This chapter examines the practice of kherem in Israel’s conquest, describing it as a theological act aimed at eliminating Nephilim bloodlines. Their extermination is an allegiance issue rooted in the worldview that giants were offspring of divine rebellion. The expanded material adds a lot of context, turning to Goliath and the question of biblical giants, and correcting exaggerated claims by noting the Dead Sea Scrolls place him at about 6’9”—alarming but realistic. It also critiques reports of giant skeletons, attributing them to misidentified fossils. The chapter further engages attempts to link the Anakim to Philistine origins, suggesting “Anak” meant nobility with ties to the Greek anax (tribal chief, lord). Heiser dismisses these parallels as linguistically weak.
Chapter 26: Mountains and Valleys
This chapter describes Israel’s fragile establishment in Canaan, where military victories could not resolve deeper spiritual conflicts. Rephaim remnants, unholy sites like the Valley of Hinnom, and idolatry reflect the ongoing battle between loyalty to Yahweh and submission to rebellious powers. The tabernacle and temple are seen as cosmic dwellings—microcosms of Eden and God’s heavenly abode. Israel’s worship was patterned on the tabernacle, even as the monarchy’s drift into idolatry led to division and exile. The expanded material shifts to Genesis 6:1–4, critiquing attempts to link the Nephilim with Greek Titan myths. It argues that such comparisons are overstated. The biblical account must be rooted in an ANE context, not Greek mythology. The expansion clarifies that while Jewish writers of the second-temple period occasionally borrowed Greek language (e.g., Hades, Septuagint, or Tartarus), these were for correlation, not interpretive devices.
Chapter 31: Who Will Go for Us?
This chapter identifies Jesus as the incarnate second person of Yahweh who reverses the serpent’s victory and fulfills the role of God’s image. By linking Jesus to the Angel of Yahweh, the chapter favors continuity between Old Testament theophanies and New Testament revelation, with Jesus’ baptism beginning a new exodus to reestablish God’s kingdom. The expanded material appends an article on astral theology, clarifying how ancient Jews and Christians saw celestial objects as signs of God’s sovereignty. While rejecting pagan astrology, they recognized that stars and planets could symbolically communicate divine intent, with Daniel providing a model for proper discernment. These ideas should not be conflated with later mystical speculations, like those in the Zohar. Neither should ancient astral imagery be assumed to reflect aberrant theology.
Chapter 34: Infiltration
This chapter describes Pentecost as the reversal of Babel, where the Spirit draws the nations back together by enabling the disciples to proclaim the gospel in many languages. The imagery of wind and fire reflects the Old Testament theophanies. Further, the disciples are commissioned as agents in God’s plan to reclaim the nations, a mission Paul saw as incomplete until it reached Spain (identified with Tarshish). The expanded material situates Paul’s ambition within the geography of Genesis 10. It argues that Tarshish refers to Tartessos in Spain—the westernmost edge of the known world—and addresses objections linking it to the Aegean. Heiser explains that Tarshish’s placement under Javan (Ionia) in Genesis 10 reflects Greek control of Tartessos at the time.
Chapter 37: This Means War
This chapter looks to the inauguration of God’s kingdom in the incarnation as the launching point for open conflict with the lesser elohim who resist Yahweh’s rule. Drawing from Paul’s writings and the Deuteronomy 32 worldview, it shows how spiritual powers continue to assert authority over nations, even as God-fearers themselves become God’s temple and carriers of sacred space, reclaiming ground from the powers of darkness one person at a time. The expanded material focuses on the stoicheia of Galatians 4. It clarifies that Paul’s statement that the stoicheia are “not by nature gods” refers to celestial objects, not to the lesser gods of the nations, whom Paul elsewhere affirms as real spiritual beings (1 Corinthians 10:20–21; cf. Deuteronomy 32:17). This distinction prevents the mistaken conclusion that Paul denied the existence of other divine powers. The expansion also explains how biblical writers used celestial language for divine beings because the heavens symbolized a nonhuman domain, not as some kind of proto-science.
