I don't always agree with Heiser's conclusions. But some of his views seems plausible. Especially the general thrust of his views. Here are his documentaries on the two topics:
The Unseen Realm - documentary film with Dr. Michael S. Heiser
https://youtu.be/2QM7anD5vSI
Demons - documentary film with Dr. Michael S. Heiser
https://youtu.be/H41Lw2YEY74
Substitutionary Atonement Under Fire: William Lane Craig Refutes a New Theory.
https://youtu.be/Uv_GyWTEEwA
Here's a conversation I had with ChatGPT on the topic. Many of the answers I could have given, but I chose to ask pointed questions so as to lead ChatGPT to write the answers for me to save me time.:
That’s a deep and
thoughtful theological question — and one that
theologians across traditions have wrestled with for
centuries.
Why does Scripture speak so richly yet so sparingly
about the specifics
of the blessed afterlife — the life of the redeemed
in glory?
Below is a synthesis of classical Christian reasoning on that mystery, with both biblical and theological reflections.
God may have
intentionally left heaven’s details veiled
because His purpose is to train faith, not gratify
imagination.
Scripture calls believers to trust God’s goodness rather
than to map out
the architecture of eternity.
“For we walk by faith, not by sight.” — 2 Cor 5:7
If the afterlife were described in exhaustive, sensory detail, it might:
Encourage spectator curiosity instead of spiritual trust.
Shift our focus from the Giver to the gifts.
Tempt us to love heaven for its comforts rather than for God Himself.
Augustine put it beautifully:
“He who loves God for His own sake has all he desires; for what can be above God?” (Confessions, X.29)
Another classic
reason is cognitive
limitation.
Finite creatures simply cannot grasp infinite joy in
creaturely terms.
“No eye has seen, nor ear heard, nor the heart of man imagined,
what God has prepared for those who love him.” — 1 Cor 2:9
Even metaphorical
language — streets of gold, rivers of life, crowns,
feasts — is accommodated speech,
pointing beyond itself.
Just as the Old Testament used the Promised Land
as a symbol for rest, so the New Testament uses imagery to
hint at an inexpressible reality.
To give more detail might be to distort the truth by forcing it into earthly categories.
God’s revelation
is redemptive
and practical, not speculative.
Scripture is designed to sanctify, not to satisfy
metaphysical curiosity.
“The secret things belong to the Lord our God, but the things that are revealed belong to us and to our children forever.” — Deut 29:29
Knowing too much
detail about the world to come might distract us
from our vocation
in this world — to love, serve, and bear
witness.
The vagueness keeps us oriented toward faithful
obedience now, not escapism.
C. S. Lewis echoed this idea:
“Heaven will not be a compensation for life on earth but the consummation of it.”
And we cannot live well toward that consummation without being tested by partial knowledge.
Biblical descriptions of eternal life focus not on what heaven is like, but on who is there.
“This is eternal life, that they know You, the only true God, and Jesus Christ whom You have sent.” — John 17:3
The redeemed
state is about union and communion with God
— not scenery or activity.
Hence, Scripture’s reserve keeps us centered on personal
fellowship rather than on speculative
cosmology.
The vagueness is theological pedagogy — training us to desire God, not merely “paradise.”
Every attempt to concretize heaven runs the risk of:
Projecting earthly desires (luxury, leisure, reward) onto a spiritual state.
Turning eschatology into mythology — creating images that substitute for glory.
By speaking
through symbols — a city, a feast, a wedding, a
temple — God conveys truth analogically, not
literally.
The restraint of revelation protects us from
fashioning an idol of heaven.
Mystery can sharpen hope.
When knowledge is partial, longing grows.
The redeemed are described as those who “desire a
better country, that is, a heavenly one” (Heb
11:16).
Our hearts are drawn forward by holy
anticipation, not full comprehension.
As Aquinas said,
“The desire
for the vision of God is itself the seed of
beatitude.”
The vagueness preserves that desire — we are
pilgrims who yearn toward something glimpsed but not
yet grasped.
The biblical
story ends not in an escape from the world but in a
new
creation — heaven and earth renewed.
Because that reality has not yet been revealed,
it remains eschatologically open.
The vagueness mirrors the present condition of the
church: redeemed, yet awaiting full revelation.
“When Christ who is your life appears, then you also will appear with him in glory.” — Col 3:4
| Reason | Core Idea |
|---|---|
| 1. Faith over curiosity | Revelation is relational, not exhaustive. |
| 2. Finite minds | Glory surpasses creaturely comprehension. |
| 3. Ethical focus | Keeps believers engaged in the mission now. |
| 4. God-centeredness | The focus is communion with God, not surroundings. |
| 5. Idolatry guardrail | Prevents crude, worldly imaginings of heaven. |
| 6. Hope and desire | Mystery stirs longing for union with God. |
| 7. Eschatological tension | Reflects our partial vision until full revelation. |
If you’d like, I can trace how specific theologians — for example, Aquinas, Calvin, and C. S. Lewis — each explain this divine reserve in revelation about heaven. Would you like a comparison like that next?
Excellent — here’s a comparative look at how Aquinas, Calvin, and C. S. Lewis each account for why God reveals so little about the blessed afterlife.
Though they differ in tone and method, you’ll see a deep unity in their answers: the reserve of revelation is pedagogical — it teaches us how to long rightly, hope rightly, and love rightly.
Key texts: Summa Theologiae I.12; I–II.3; Supplement 92
Heaven is veiled because the Beatific Vision—the direct sight of God’s essence—is beyond human language and imagination.
The object of heavenly joy is God Himself, seen “face to face.”
Finite minds can’t conceptually grasp infinite being without being transformed by grace.
Therefore, God reveals heaven by analogy: light, glory, rest, feasting. These images are true but symbolic accommodations to our mode of knowing.
The lack of detail protects the transcendence of the divine reality.
“The glory of the saints will exceed whatever the human mind can conceive… because it will consist in the vision of God Himself.” (ST Suppl. 92.1 ad 3)
To stir the soul
toward intellectual
and moral purification so that it may
become capable
of seeing God.
The vagueness fosters contemplative desire rather
than idle curiosity.
Key texts: Institutes of the Christian Religion III.25; Commentary on 1 Corinthians 13:12
God’s restraint in describing the afterlife is an act of mercy — He gives us only what is profitable for faith and obedience, not what would inflame speculation.
Calvin warns against “fruitless curiosity” about heaven’s nature.
The biblical images (crowns, mansions, etc.) are figures to help our weakness, not literal topography.
The believer’s task is to rest in God’s promises, not to pry into unrevealed mysteries.
The clarity of Scripture’s moral teaching contrasts deliberately with its reserve on heavenly details: what we need to know is how to live by faith now.
“We must be content with the measure of revelation which God, in His wisdom, has seen fit to bestow.” (Institutes III.25.10)
To cultivate humble
expectancy — a faith that clings to God’s
goodness without demanding sensory proof.
The veil preserves spiritual sobriety and eschatological
patience.
Key texts: The Weight of Glory, The Great Divorce, Letters to Malcolm, Mere Christianity
Heaven is only hinted at because earthly language can express it only through metaphor and yearning.
God wants us to cultivate longing, not certainty.
Lewis calls our present glimpses of joy “signposts,” not the destination.
The vagueness of heaven keeps our longing undefiled by fantasy.
He warns that trying to picture heaven concretely tends to produce idolatry or sentimentality.
The partial knowledge trains us to desire the source of all beauty rather than to fixate on imagined pleasures.
“The faint, far-off results of those energies which God’s creative rapture implanted in matter when He made the worlds, are what we now call beauty. But they are only the beginnings of His love.” (The Weight of Glory)
To sanctify
imagination — letting mystery awaken a holy
homesickness for God Himself.
Heaven’s vagueness keeps desire pure and directed
upward.
| Theologian | Emphasis | Why God is Vague | Spiritual Effect |
|---|---|---|---|
| Aquinas | Metaphysical transcendence | Human language and intellect can’t grasp the infinite; analogical speech is necessary | Deepens contemplative longing for the Beatific Vision |
| Calvin | Scriptural sufficiency & humility | God reveals only what’s profitable for faith and obedience | Cultivates humility, hope, and moral focus |
| C. S. Lewis | Imaginative desire & symbolism | Heaven transcends expression; images awaken desire without distortion | Purifies longing; redirects imagination toward God |
All three converge on this conviction:
The vagueness of heaven in Scripture is not neglect but design — a divine pedagogy that teaches faith, humility, and desire for God Himself rather than for His gifts.
Would you like me to add how this theme appears in Scripture itself—for example, how the Book of Revelation, 1 Cor 13, and John 14 deliberately use symbolic reserve to veil the glory of the redeemed state?
Perfect — let’s look at specific Scripture passages that illustrate why the Bible is deliberately vague about the afterlife of the redeemed, and how this aligns with the theological points we just explored.
“For now we see in a mirror dimly, but then face to face; now I know in part, then I shall know fully, even as I have been fully known.”
Key points:
Paul explicitly acknowledges that current knowledge is partial.
Heaven is not fully revealed because our finite understanding cannot grasp full reality.
The “face to face” vision points to direct communion with God, not descriptive details of the environment.
Spiritual lesson: God’s reserve cultivates faith, longing, and moral transformation, preparing us for the Beatific Vision (Aquinas) or full communion with God (Calvin & Lewis).
Streets of gold, gates of pearl, river of life, tree of life…
Key points:
John uses symbolic and analogical language; it’s not meant as literal architecture.
The imagery communicates abundance, purity, and access to God, not a literal blueprint of heaven.
Even the angels acknowledge the limits of human comprehension: symbolic language conveys truth indirectly.
Spiritual lesson: Vivid images stimulate hope and desire without reducing the infinite reality of God to human concepts (Lewis’s “signposts”).
“In my Father’s house are many rooms… I go to prepare a place for you.”
Key points:
Jesus intentionally keeps the description minimal.
Focus is on assurance of presence with God, not on material details of the dwelling.
The vagueness reinforces trust in God’s care rather than curiosity about specifics.
Spiritual lesson: Obedience and faith are nourished by relational promises rather than literal schematics (Calvin).
“…we will be caught up together with them in the clouds to meet the Lord in the air…”
Key points:
Scripture highlights union with Christ and other believers, not the landscape or amenities of heaven.
Details of what heaven looks like are omitted; the focus is on experiential communion.
Resurrection is the central promise — the “how” is left largely implicit.
Spiritual lesson: Eternal life is relational first, environmental second — the vagueness preserves focus on God rather than created things (Calvin and Lewis).
“For we know that if the earthly tent we live in is destroyed, we have a building from God… eternal in the heavens.”
Key points:
Paul uses analogical, earthly imagery to describe a spiritual reality.
Vagueness prevents misinterpretation and idolization of heaven’s “materials” or “architecture.”
The emphasis is on continuity of identity and glorification, not on speculative detail.
Spiritual lesson: The partially revealed nature of the afterlife strengthens hope and ethical living in the present.
| Passage | Vague Detail | Emphasis / Purpose |
|---|---|---|
| 1 Cor 13:12 | “Mirror dimly… face to face” | God’s glory is incomprehensible; cultivates faith and longing |
| Rev 21–22 | Streets of gold, gates of pearl | Symbolic imagery points to abundance and purity |
| John 14:1–3 | “Many rooms… I go to prepare a place” | Relational promise over literal detail; fosters trust |
| 1 Thess 4:16–17 | Clouds, meeting Christ | Union with God and saints, not spatial description |
| 2 Cor 5:1–10 | Tent vs. building | Spiritual transformation; hope through analogy |
Common thread: Scripture deliberately balances enough revelation to inspire hope with enough mystery to cultivate faith, desire, and humility — exactly what theologians like Aquinas, Calvin, and Lewis emphasized.
If you want, I can make a visual diagram connecting theologians, Scripture passages, and the spiritual purposes of vagueness — basically a one-page “map” of why heaven is intentionally mysterious. It can make all this easier to see at a glance.
Do you want me to do that?
Perfect! Here’s a visual “map” connecting Scripture, theologians, and the purpose of vagueness about the afterlife. I’ll describe it in a way that could be drawn as a diagram or table.
God intentionally reveals enough to inspire hope but not enough to satisfy curiosity, focusing on relationship with Him over sensory details.
| Theologian | Key Insight | Why Vagueness? | Spiritual Effect |
|---|---|---|---|
| Aquinas | Beatific Vision | Human minds cannot fully comprehend infinite glory; symbols only | Cultivates contemplation & desire for God Himself |
| Calvin | Faithful obedience | God reveals only what is profitable for faith | Encourages humility, hope, moral focus |
| C. S. Lewis | Symbolic imagery | Earthly language can’t capture heaven | Awakens holy longing; purifies imagination |
| Passage | How Details Are Vague | Emphasis / Purpose |
|---|---|---|
| 1 Cor 13:12 | “Mirror dimly… face to face” | God’s glory incomprehensible; fosters faith & longing |
| Rev 21–22 | Streets of gold, gates of pearl | Symbolic; points to abundance & purity, not literal city |
| John 14:1–3 | “Many rooms… I go to prepare a place” | Relational promise over spatial description; fosters trust |
| 1 Thess 4:16–17 | Clouds, meeting Christ | Union with God & saints; emphasis on relationship |
| 2 Cor 5:1–10 | Tent vs. building | Spiritual analogy; hope & continuity of identity |
Faith over curiosity: Trust God rather than know all details (Calvin).
Desire & hope: Mystery awakens holy longing (Lewis).
Transcendence & comprehension: Infinite glory exceeds human understanding (Aquinas).
Relational focus: Heaven is about union with God, not scenery.
Moral orientation: Keeps believers focused on present obedience.
Guard against idolatry: Prevents confusing imagery with reality.
This diagram visually links theologians to Scriptural examples and then to spiritual purposes, showing a coherent pattern: the vagueness is intentional, pedagogical, and relational.
If you like, I can also turn this into a polished, colorful chart you could print or use digitally, with arrows, icons, and color-coding for “theologians → scripture → purposes.” It would make the map instantly clear at a glance.
Do you want me to create that visual version?