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Capabilities of Heavenly Saints: Protestant Commentaries

Capabilities of Heavenly Saints: Protestant Commentaries

Last updated on: October 5, 2026 at 10:59 am by Dave Armstrong

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Capabilities of Heavenly Saints: Protestant Commentaries 2026-10-05T10:59:33-04:00 Dave Armstrong

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Photo credit: Photograph by “AdinaVoicu” (1-4-14) [Pixabay / CC0 public domain]

Rev. Dr. Jordan Cooper: a Lutheran theologian and apologist, stated in his YouTube video, “A Critique of Prayer to the Saints” (4-19-20):

30:52 To argue for prayers to the saints, what you’re arguing for is not only the idea that saints are in heaven praying for the church generally before the Father and seeing kind of the events of the world unpacked themselves. What they’re saying is that the saints have an almost divine omniscience, because the saints themselves are to some degree able to hear the prayers of so many people. I mean, think about the Blessed Virgin Mary or think about St. Peter . . . how many prayers St. Peter must have to actually hear, so that he can hear every word that is spoken by everyone that is praying to him and not just out loud but even prayers that are in your head. So it gives the saints almost this kind of divine quality or this divine attribute of almost omniscience, to the point that they’re able to hear everything both externally and even in people’s minds. And we’re simply never told that those are qualities that are true of any creature . . . that is never ascribed to mere creatures, so that is the second major theological problem that that we have with that.

We see the objection above, that is commonly heard from Protestants. They claim that the Catholic doctrine of the invocation and intercession of departed saints requires them to be omniscient or omnipresent; godlike; which of course, if true, would be blasphemy and rank idolatry. But that’s not true at all, as the Bible passages herein considered abundantly prove beyond any doubt. The above common objection pretty much totally ignores what we know from many biblical statements about the qualities of redeemed saints in heaven. Until that is taken into account, we’ll keep hearing this tired, groundless complaint.

I have summarized the characteristics or capabilities of redeemed saints in heaven in two articles:

Saints Can Hear “Millions” of Prayers?: Including a Summary of the Extraordinary, Unfathomable Characteristics of Redeemed Human Beings in Heaven [3-20-24]

Characteristics of Saints in Heaven (65 Passages) [11-3-25]

Presently, I’d like to collect “classic” Protestant commentary (from the Bible Hub site), which can expand upon the meanings of some of the Bible passages I have compiled. Since they are all Protestant sources, I can’t be accused of “merely” producing Catholic so-called “propaganda.” It can’t be dismissed. The time for trivial, surfacey, lightweight, cursory, hyper-selective Bible study is over. We must immerse ourselves in the endless wisdom and revelations of the inspired Bible. That can be done regarding this topic, as well as any other having to do with theology and the Bible.

All Bible passages are from RSV, unless included within a citation.

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1 Corinthians 13:9-10 For our knowledge is imperfect and our prophecy is imperfect; [10] but when the perfect comes, the imperfect will pass away.

Barnes’ Notes on the Bible: The sense here is, that “in heaven” – a state of absolute perfection – that which is “in part,” or which is imperfect, shall be lost in superior brightness. . . . All our present unsatisfactory modes of obtaining knowledge shall be unknown. All shall be clear, bright, and eternal.

Matthew Poole’s Commentary . . . a knowledge perfect and complete.

Gill’s Exposition of the Entire Bible: . . . perfect knowledge of God, of Christ, and of the mysteries of the kingdom of heaven shall take place; . . . the imperfection of knowledge shall be removed; the imperfect manner of communicating knowledge, and of receiving and acquiring it, will cease: . . . imperfect knowledge will vanish away, . . . perfect knowledge . . .

1 Corinthians 13:12 For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall understand fully, even as I have been fully understood.

Barnes’ Notes on the Bible: Paul here makes use of another illustration to show the imperfection of our knowledge here. Compared with what it will be in the future world, it is like the imperfect view of an object which we have in looking through an obscure and opaque medium compared with the view which we have when we look at it “face to face.” . . . Little is known; much is left to conjecture; a very accurate account of most of that which passes for knowledge. Compared with heaven, our knowledge here much resembles the obscure intimations in an enigma compared with clear statement and manifest truth. . . . My knowledge shall be clear and distinct. I shall have a clear view of those objects which are now so indistinct and obscure. I shall be in the presence of those objects about which I now inquire; I shall “see” them; I shall have a clear acquaintance with the divine perfections, plans, and character. This does not mean that he would know “everything,” or that he would be omniscient; but that in regard to those points of inquiry in which he was then interested, he would have a view that would be distinct and clear . . . Disembodied spirits, and the inhabitants of the heavenly world, have this knowledge; and when we are there, we shall see the truths, not at a distance and obscurely, but plainly and openly. [my bolding]

Jamieson-Fausset-Brown Bible Commentary: Compared with the intuitive and direct vision of God hereafter, even the revealed word now is “a dark discourse,” or a shadowing forth by enigma of God’s reflected likeness. Compare 2Pe 1:19, where the “light” or candle in a dark place stands in contrast with the “day” dawning.

Gill’s Exposition of the Entire Bible: In the other world and state, he signifies that he should know God, Christ, angels, and glorified saints, and all truths in a perfect manner, even as he was known of God and Christ perfectly, allowing for the difference between the Creator and the creature; his sense is, that he should have as full and complete a knowledge of persons and things as he was capable of; it would be like, though not equal to, the knowledge which God had of him . . .

Meyer’s NT Commentary: The meaning therefore is: “but then will my knowledge of God be so wholly different from a merely partial one, as it is now, that, on the contrary, it will correspond to the divine knowledge, so far as it once at my conversion made me its object, namely. . . by complete knowledge of the divine nature, counsel, will, etc., which present themselves to me now only in part.” . . . this likeness of the future knowledge to the divine is, of course, relative; . . .

Cambridge Bible for Schools and Colleges: The word in the original signifies thorough, complete knowledge. ‘I am known,’ should rather be translated I was known, i.e. either (1) when Christ took knowledge of me (Meyer), or (2) I was (previously) known. It is God’s knowledge of us, His interpenetrating our being with His, which is the cause of our knowledge.

2 Corinthians 3:18 And we all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another; for this comes from the Lord who is the Spirit.

Gill’s Exposition of the Entire Bible: It is he that regenerates, stamps the image of Christ, and conforms the soul to his likeness; it is he that gradually carries on the work of grace upon the soul, increases faith, enlarges the views of the glory of Christ, and the spiritual light, knowledge, and experience of the saints, and will perfect all that which concerns them; . . .

2 Corinthians 4:17 For this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison,

Barnes’ Notes on the Bible: It was not enough for him to use the ordinary highest expression for the superlative to denote the value of the object in his eye. He therefore coins an expression, . . . It is not merely eminent; but it is eminent unto eminence; excess unto excess; a hyperbole unto hyperbole – one hyperbole heaped upon another; and the expression means that it is “exceeding exceedingly” glorious; glorious in the highest possible degree – Robinson. Mr. Slade renders it, “infinitely exceeding.” The expression is the Hebrew form of denoting the highest superlative; and it means that all hyperboles fail of expressing that eternal glory which remains for the just. It is infinite and boundless. You may pass from one degree to another; from one sublime height to another; but still an infinity remains beyond. Nothing can describe the uppermost height of that glory; nothing can express its infinitude.

Gill’s Exposition of the Entire Bible: Their souls will be blessed with perfect knowledge and holiness.

Ephesians 3:19 and to know the love of Christ which surpasses knowledge, that you may be filled with all the fulness of God.

Jamieson-Fausset-Brown Bible Commentary: filled with—rather, as Greek, “filled even unto all the fulness of God” (this is the grand goal), that is, filled, each according to your capacity, with the divine wisdom, knowledge, and love; “even as God is full,” and as Christ who dwells in your hearts, hath “all the fulness of the Godhead dwelling in Him bodily” (Col 2:9).

Matthew Poole’s Commentary: All that fulness of knowledge, faith, love, holiness, and whatsoever it is with which God fills believers gradually here, and perfectly hereafter, when God shall be all in all, 1 Corinthians 15:28.

Gill’s Exposition of the Entire Bible: this . . . is to be understood, not of a full comprehension of the divine Being, nor of a communication of his divine perfections, nor of having in them the fulness of grace, which it has pleased God should dwell in Christ; but either of that fulness of good things, which they may receive from God in this life; as to be filled with a sense of the love and grace of God; with satisfying views of interest in the righteousness of Christ; with the Spirit, and the gifts and graces thereof; with full provisions of food for their souls; with spiritual peace, joy, and comfort; with knowledge of divine things, of God in Christ, of Christ, of the Gospel, and of the will of God; and with all the fruits or righteousness, or good works springing from grace; or else of that fulness which they shall receive hereafter, even complete holiness, perfection of knowledge, fulness of joy and peace, entire conformity to God and Christ, and everlasting communion with them.

2 Peter 1:4 . . . you may . . . become partakers of the divine nature.

Matthew Poole’s Commentary: We are said to be partakers of the Divine nature, not by any communication of the Divine essence to us, but by God’s impressing upon us, and infusing into us, those divine qualities and dispositions (knowledge, righteousness, and true holiness) which do express and resemble the perfections of God, . . .

1 John 3:2 Beloved, we are God’s children now; it does not yet appear what we shall be, but we know that when he appears we shall be like him, for we shall see him as he is.

Maclaren’s Expositions: As a bit of glass when the light strikes it flashes into sunny glory, or as every poor little muddy pool on the pavement, when the sunbeams fall upon it, has the sun mirrored even in its shallow mud, so into your poor heart and mine the vision of Christ’s glory will come, moulding and transforming us to its own beauty. With unveiled face reflecting as a mirror does, the glory of the Lord, we ‘shall be changed into the same image.’ ‘We shall be like Him, for we shall see Him as He is.’

Benson Commentary: The happy condition we shall be in hereafter exceeds all that we can now conceive; and it doth not yet appear — Even to ourselves, though supernaturally enlightened by the Spirit of wisdom and revelation; what we shall be — How pure and holy, intelligent and wise in our souls, how spiritual and glorious in our bodies, how exalted in dignity, how great in power, how rich in inheritance, how happy in enjoyments.

Barnes’ Notes on the Bible: It is clearly implied here that there will be an influence in beholding the Saviour as he is, which will tend to make us like him, or to transform us into his likeness. . . . free from all darkness and error . . .

Gill’s Exposition of the Entire Bible: They will be perfectly holy and free from all sin, and perfectly knowing and glorious . . . we shall be like him; in body, fashioned like to his glorious body, in immortality and incorruption, in power, in glory, and spirituality, in a freedom from all imperfections, sorrows, afflictions, and death; and in soul, which likeness will lie in perfect knowledge of divine things, and in complete holiness; . . .

Bengel’s Gnomen: . . . something unspeakable, contained in the likeness of God, which so exalts the sons of God, that they become as it were gods.

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Photo credit: Photograph by “AdinaVoicu” (1-4-14) [Pixabay / CC0 public domain]

Summary: I collect Protestant Bible commentary on several passages that suggest extraordinary, almost limitless capabilities & knowledge of saints in heaven, related to their intercession.

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Practical Matters: This is the most comprehensive and multi-faceted Catholic apologetics blog: rated #1 for Christian sites by leading AI tool, ChatGPT. I offer more than 5,000 free online articles, fifty-nine books, and many scores of videos at the Catholic Bible Highlights YouTube channel (please subscribe!). If you believe my full-time apostolate is worth supporting, please seriously consider financially supporting it. PayPal donations are the easiest: just send to my email address: [email protected]. You’ll see the term “Dave Armstrong Bookstore”. To learn about the different methods of contributing (including Zelle and 100% tax-deductible donations if desired), see my page: About Catholic Apologist Dave Armstrong / Donation Information. Thanks a million!

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