The idea that the natural world and the supernatural world are separate realms of reality is a rather modern notion in reaction to the advances of both medieval philosophy and even more so advances in modern science contrary to the Biblical view. The authors of the Bible understood the natural world to be in many ways continuous with the supernatural world, they were both causally linked. This of course does not mean that the ancients were necessarily naturalists or materialists in the philosophical sense, they weren't, and they did recognize that a higher and distinct realm existed from the one we experience in everyday life, but that this didn't fully necessitate full distinction between the two. For example, the Bible's cosmology(s), which were deeply rooted in the surrounding cultures, imagine the stars and planets as actual living creatures (see Job 38:7, Psalm 33:7, Psalm 148:3-6, Isaiah 40:26, Deuteronomy 4:19, not to mention the countless times Yahweh is attached with the title "Yahweh of hosts/Yahweh of armies" the hosts/armies being thought of as the stars). Of course modern people know better and interpret these metaphorically as anthropomorphisms, but that's not how the original writers would have understood this at all. New Testament cosmology has both elements of Semitic and Greek thought in it, particularly Middle Platonic ideas that show up mostly in Paul, and also Stoic physics in it as well that show up also a lot in Paul but also in the Gospel traditions too. The ascension of Jesus in the first chapter of Acts, for example, clearly presupposes a tripartite universe found in Mesopotamian thought as well as in some Greek cosmological traditions. Now a great example of Stoic physics in the New Testament would be the envisioning of the Holy Spirit as a fiery entity for example (Acts 2:2-4). In fact, the entire concept behind the "Ruach" in the Old Testament (which is later primarily referred to as the Holy Spirit in both the New Testament and Talmud) is more or less a leftover from an quite older religious tradition of animism, the Greeks had quite a similar concept as the Semites did which isn't surprising given their proximity to each other and the fact that Greek religion was significantly influenced by Near Eastern religion. Other examples of Greek physics would be Paul's mention of the different kinds of glories inherent in the different sorts of bodies (1 Corinthians 15:40). In short, the Biblical worldview(s) largely rests on archaic notions about the physical world and as such Abrahamic religious traditions should be totally discarded since they have all been disproven by modern science. Of course, all three Abrahamic traditions have in some way attempted to side step these issues, the most notable of which would be the attempt to separate the natural world from the supernatural world, and you'll often hear apologists from these traditions speaking about how their deity is not like the pagan gods of old, that no matter how high in the sky you'll go you'll never find him because he is magically transcendent. While it is true that ideas of the transcendent deity do find expression in ancient authors of these traditions, again much of this was in response to developing ideas in philosophy and science at the time anyway. Tertullian, for example, did not envision God as a disembodies Spirit, rather he understood God as a physical entity, made up of fiery matter like in Stoic physics, though of a different kind of matter in our natural world. Both Origen and Maimonides, though many centuries apart, are heavily polemical against those who envision God as having a literal body which was widespread among most Christians and Jews in antiquity and we know this through discovery of various kinds of apocryphal literature describing God as well as actual historical events such as the first Origenist crisis of the late fourth century A.D. when many orthodox clergy men condemned Origen as a heretic for denying that God had a physical body. We should recognize that modern science has indeed disproven the whole of the Abrahamic tradition, and we as a society must move beyond these old and outdated worldviews to a more enlightened and scientifically informed view about the world. Surely, these early attempts at science are noble, but they should be looked as a little more than predecessor theories. No one today would accept Aristotle's physical theories over Newton's who superseded Aristotle in this regard. We should do the same here. I did it. I am gladly no longer a Christian, no longer do I put my faith in bronze age myths, I have grown up and have set my mind of the real questions as a seeker of real truth.