The concept of multiple “heavens” originates from ancient Near Eastern cosmology and is reflected in the Bible. The Hebrew word shamayim is commonly translated as “heaven” or “heavens” and refers to the dwelling place of God. In the ancient worldview, the universe consisted of a tiered structure with the earth in the center, the heavens above, and the waters below. Though ancient cosmology depicted a literal physical structure, the biblical authors often used this imagery symbolically and theologically.
The first heaven is considered the atmospheric sky or firmament in which birds fly and clouds drift (Genesis 1:6-8, 20). The second heaven is seen as outer space where the sun, moon, and stars reside (Genesis 1:14-17). The third heaven is understood as the dwelling place of God, the abode of angels and departed saints (2 Corinthians 12:2). This tripartite structure is reflected in verses like Deuteronomy 10:14: “Behold, to the LORD your God belong heaven and the heaven of heavens.”
The concept of the “second heaven” refers specifically to outer space beyond earth’s atmosphere. Several biblical passages point to this region:
- “Praise him, sun and moon, praise him, all you shining stars!” (Psalm 148:3).
- “When I look at your heavens, the work of your fingers, the moon and the stars, which you have set in place…” (Psalm 8:3).
- “And God said, ‘Let there be lights in the expanse of the heavens to separate the day from the night. And let them be for signs and for seasons, and for days and years, and let them be lights in the expanse of the heavens to give light upon the earth.’ And it was so” (Genesis 1:14-15).
The movement of celestial bodies in the second heaven were thought to influence events on earth and were given for “signs and seasons.” Ancient people practiced astrology based on observing the stars and planets. In the Bible, however, astrology is condemned as idolatrous divination (Isaiah 47:13). The heavens reveal God’s glory and handiwork, but should not be worshipped (Psalm 19:1, Romans 1:25).
After the fall of man, Satan is depicted as the “prince of the power of the air” (Ephesians 2:2), prompting some to speculate that he has authority in the second heavens. Fallen spiritual beings inhabiting this realm may influence worldly authorities and events. But ultimately, God is sovereign over all creation: “Do I not fill heaven and earth? declares the LORD” (Jeremiah 23:24).
While the basic concept of layered heavens reflects antiquated cosmology, it holds symbolic significance. The atmospheric “first heaven” represents the natural realm perceived by our senses. The planetary “second heaven” corresponds to intellectual pursuits, governing authorities, and spiritual forces. The divine “third heaven” signifies the transcendent presence of God. The Bible uses this imagery to contrast the temporal and physical world with the eternal spiritual reality in which the Triune God dwells.
The second heaven is associated with astronomical bodies, astrology, cosmic warfare, and governing powers. But Scripture warns against looking to creation rather than the Creator. The heavens declare God’s glory (Psalm 19:1), but only the third heaven is His dwelling place (1 Kings 8:30). Jesus alone has fully revealed the Father, descended from heaven to earth, and opened the way for us to enter God’s presence (John 1:14-18, 14:6). Our citizenship is in heaven (Philippians 3:20), and we eagerly await the new heavens and new earth where righteousness dwells (2 Peter 3:13). The second heaven points us to God, but should not distract us from knowing and worshipping Him alone.
Old Testament Background
The idea of a multi-tiered cosmos with heavens above, earth in the middle, and waters below reflects ancient Near Eastern cosmology. Examples can be seen in Mesopotamian maps like the Babylonian World Map (6th century BC) showing a disk of land surrounded by ocean and a solid dome or firmament holding back the cosmic waters above. The Genesis creation account borrows cosmological imagery familiar to early Hebrews, with the firmament dividing primeval waters below from waters above (Genesis 1:6-8).
The Old Testament depicts three main regions:
- The shamayim – the heavens or sky.
- The eretz – the earth or land.
- The tehom – the deep or waters below.
Within the shamayim are multiple levels:
- The lowest heaven – the firmament/sky where birds and clouds are (Genesis 1:20, Psalm 104:10-12).
- The second heaven – the expanse containing the sun, moon, and stars (Genesis 1:14-17).
- The highest heaven – the abode of God above the firmament (1 Kings 8:30).
This structure is reflected in Deuteronomy 10:14: “Indeed heaven and the highest heavens belong to the LORD your God, also the earth with all that is in it.” The shamayim contained multiple levels, but the highest shamayim was seen as God’s dwelling place.
The Second Heaven in the Old Testament
The Old Testament frequently mentions the sun, moon, and stars residing in “the heavens” (Genesis 1:14-18) or “the firmament of the heavens” (Daniel 12:3). By context this refers to what we call outer space, or the second heaven. For example:
- “God made the two great lights—the greater light to rule the day and the lesser light to rule the night—and the stars.” (Genesis 1:16).
- “And God said, ‘Let there be lights in the expanse of the heavens to separate the day from the night. And let them be for signs and for seasons, and for days and years” (Genesis 1:14).
- “Praise Him, sun and moon; Praise Him, all stars of light!” (Psalm 148:3).
- “When I consider your heavens, the work of your fingers, the moon and the stars, which you have set in place…” (Psalm 8:3).
The celestial bodies were believed to influence life on earth as signs and indications of God’s appointed times. However, celestial worship was forbidden, as the book of Deuteronomy emphasizes:
- “And beware lest you raise your eyes to heaven, and when you see the sun and the moon and the stars, all the host of heaven, you be drawn away and bow down to them and serve them” (Deuteronomy 4:19).
- “Lest you lift up your eyes to heaven, and when you see…all the host of heaven…you be drawn away and worship them and serve them” (Deuteronomy 17:3-4).
While the celestial bodies reveal God’s glory and greatness, the book of Deuteronomy warns against astrology and worshipping the creation rather than the Creator, a temptation for ancient peoples. The second heaven was not divine, even though it spoke to God’s workmanship and design.
Second Temple Judaism Developments
In the Second Temple period, we see further development of the idea of multiple heavens:
- The Testament of Levi mentions the three heavens: the first is the firmament, the second contains stars and constellations, and the third is where angels dwell and from whence blessings come.
- The Apocalypse of Zephaniah, a first century AD apocryphal work, describes a visionary journey through the three heavens. The first contains angels regulating nature, the second is where fallen angels are punished, and the third contains the Garden of Eden.
- The Ascension of Isaiah, dating to the early Christian era, depicts a vision of the seven heavens. As in other apocalyptic literature, each level contains various angelic beings and activities.
In the Rabbinic literature, the second heaven was also associated with fallen angels and evil spiritual forces. This likely influences some New Testament passages.
The Second Heaven in the New Testament
While less prominent than in the Old Testament and Second Temple literature, the basic three-tiered cosmology occurs in the New Testament:
- Jesus is described as “ascending into heaven” (Mark 16:19), “passing through the heavens” (Hebrews 4:14), and being “exalted above the heavens” (Hebrews 7:26). This implies multiple levels.
- Paul describes being caught up to the “third heaven” (2 Corinthians 12:2). He equates this with Paradise, underscoring that only the highest heaven is God’s dwelling.
- The atmospheric sky is called the “face of the sky” (Matthew 16:3), reserving the term “heaven” for the realm beyond.
A key New Testament passage referencing the second heaven is Ephesians 6:12:
“For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.” (Ephesians 6:12).
Paul asserts that believers contend not merely with earthly powers, but with spiritual forces operating in “the heavenly places.” As in Judaism, the second heaven is associated with spiritual warfare. The precise nature of this is debated, but may involve territorial spirits seeking to influence earthly authorities and activities.
This powers likely relate to those Jesus confronted:
“And he said to them, ‘I saw Satan fall like lightning from heaven'” (Luke 10:18).
Most scholars regard Isaiah 14 and Ezekiel 28 as metaphorical descriptions of Satan’s rebellion and fall. Jesus’ words in Luke 10:18 suggest He witnessed Satan being cast out of the second heaven, where he previously had access as a high-ranking angel.
Another relevant passage is Revelation 12:7-9:
Now war arose in heaven, Michael and his angels fighting against the dragon. And the dragon and his angels fought back, but he was defeated, and there was no longer any place for them in heaven. And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him.
This describes Satan and his followers being permanently banished from the heavenly realm, no longer able to accuse believers before God (Revelation 12:10). The second heaven is now off limits to these fallen angels.
While affirming their existence and past access, the New Testament authors demonstrate that evil spiritual beings have no ultimate power compared to the sovereign Lord. Believers have victory in Christ’s finished work on the cross (Colossians 2:15).
The Present Heaven and Earth
Currently, the earth remains under the influence and corruption of the fall, though not abandoned by God. The second heaven contains stars and planets reflecting God’s glory, but also spiritual forces opposing His purposes. The third heaven is untainted by sin, with God enthroned and served by faithful angels and departed saints. This is depicted in passages like Revelation 4-5, 7, and 19.
But these heavens and earth are temporary. The day is coming when God will create “new heavens and a new earth in which righteousness dwells” (2 Peter 3:13). The heavenly city called New Jerusalem will descend to earth, and “the dwelling place of God is with man” (Revelation 21:2-3).
Until then, believers are “seated with Christ in the heavenly places” (Ephesians 2:6) even while living on earth. We are ambassadors of His kingdom (2 Corinthians 5:20), following Jesus in praying: “Your kingdom come, your will be done, on earth as it is in heaven” (Matthew 6:10).
The splendor of the second heaven declares the glory of God but cannot compare to the surpassing worth of knowing Christ (Philippians 3:8). He alone is the exact image of God and radiance of His glory (Hebrews 1:3). Our citizenship is in heaven (Philippians 3:20), but we look forward to the heavenly Jerusalem coming down to earth, when “the dwelling place of God is with man” (Revelation 21:2-3). The heavens are glorious, but one day His glory will fill the earth as the waters cover the sea (Habakkuk 2:14).