Biblical Cosmology and Heavenly Realms Above Atmosphere
Biblical cosmology describes a multi-layered heaven, often distinguished from the atmospheric sky. The term "heaven" in Scripture can refer to the immediate atmosphere, the celestial bodies, and the dwelling place of God [3]. The creation account in Genesis 1:6-7 describes a "firmament" or "expanse" separating "waters which were under the firmament from the waters which were above the firmament" [7, 13]. This firmament is understood by some as the atmosphere, with the "waters above" referring to clouds from which rain descends [7, 11].
The concept of multiple heavens is evident in various biblical and theological traditions. The apostle Paul speaks of being "caught up to the third heaven" (2 Corinthians 12:2), suggesting a hierarchy or plurality of heavenly realms. Early Church Fathers debated the nature and number of heavens. Aquinas notes a diversity of opinion between Basil and Chrysostom, with Chrysostom arguing for a single heaven and Basil, followed by Damascene, suggesting multiple heavens [6]. John of Damascus defines heaven broadly as "the circumference of things created, both visible and invisible," encompassing both the mental faculties of angels and the world of sense [10].
The "heaven of heavens" is a phrase used in Scripture (e.g., Deuteronomy 10:14, 1 Kings 8:27, Psalm 148:4) that some interpret as indicating the highest heaven, beyond the visible sky. John Gill, in his commentary on Genesis, describes the firmament as a "vast space between the heaven of heavens and our earth" [7]. This aligns with the idea that the atmospheric heaven is distinct from the ultimate dwelling place of God, which is described as high and holy [3].
The Bible also speaks of "wonders in the sky above" (Acts 2:19), indicating phenomena within the atmospheric heaven. However, the ultimate heaven is depicted as God's dwelling place, His throne, and the place from which He answers prayers and sends judgments [3]. Charles Hodge notes that while "heaven and earth" can refer to the entire material universe, the biblical predictions of their passing away often focus on "our earth and what pertains to it" [4, 5]. This suggests a distinction between the localized earthly system and the broader cosmos or spiritual heavens.
The "clouds of God" or "vapor" are sometimes associated with heavenly phenomena [1, 2]. Tertullian discusses saints being "caught up in the clouds to meet Christ in the air," implying a temporary dwelling in the atmospheric realm before a more permanent state with the Lord [8]. This highlights a distinction between the immediate air and the higher, more spiritual heavens. Matthew Henry observes that the earth and its surrounding atmosphere are "the very sediment of the universe," yet even from this lower realm, God is praised [12].
The cleansing of the world by fire, as discussed by Aquinas, is for the purpose of removing "disposition contrary to the perfection of glory" from bodies, which applies differently to various bodies, including "these lower bodies" [9]. This suggests a cosmic scope to God's redemptive work, extending beyond just the earthly atmosphere. The ultimate heaven is not merely a physical location but a state of being and a realm of divine presence, distinct from the visible sky.
Sources
- Hitchcock's Bible Names “Hitchcock's Bible Names: Adbeel — vapor, or cloud of God”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Abdeel — a vapor; a cloud of God”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Heaven — Created by God -- Ge 1:1; Re 10:6. Everlasting -- Ps 89:29; 2Co 5:1. Immeasurable -- Jer 31:37. High -- Ps 103:11; Isa 57:15. Holy -- De 26:15; Ps 20:6; Isa 57:15. God's dwelling-place -- 1Ki 8:30; Mt 6:9. God's throne -- Isa 66:1; Ac 7:49. God Is the Lord of. -- Da 5:23; Mt 11:25. Reigns in. -- Ps 11:4; 135:6; Da 4:35. Fills. -- 1Ki 8:27; Jer 23:24. Answers his people from. -- 1Ch 21:26; 2Ch 7:14; Ne 9:27; Ps 20:6. Sends his judgments from. -- Ge 19:24; 1Sa 2:10; Da 4:13,14; Ro 1:18. Christ As Mediator, entered into. -- Ac 3:21; Heb 6:20; 9:12,24. Is all-po”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 93: whole material universe, but our earth and what pertains to it. ( a .) It is true the Bible says: “Heaven and earth are to pass away,” and by heaven and earth the Scriptures often mean the universe; and it would therefore be consistent with the language of Scripture to hold that the whole universe is to be changed at the last day. It was natural that this interpretation should be put upon the language of the Bible so long as our earth was regarded as the central body of the universe and sun, moon, and stars as subordinate luminaries, inte”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 93: the bondage of corruption. The change to be effected is in the dwelling-place of man. ( d .) According to the Apostle Peter, it is the world which once was destroyed by water, that is to be consumed by fire. But although the predictions of Scripture concern only our earth, it does not follow that the material universe is to last forever. As it is not from eternity, it probably will not last forever. It may be only one of the grand exhibitions of the wonderful working of God in the field of infinite space, and in the course of unending age”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), On the Work of the Second Day, Art. 4: Article: Whether there is only one heaven? I answer that, On this point there seems to be a diversity of opinion between Basil and Chrysostom. The latter says that there is only one heaven (Hom. iv in Gen.), and that the words 'heavens of heavens' are merely the translation of the Hebrew idiom according to which the word is always used in the plural, just as in Latin there are many nouns that are wanting in the singular. On the other hand, Basil (Hom. iii in Hexaem.), whom Damascene follows (De Fide Orth”
- Genesis (Baptist/Reformed) “John Gill on Genesis 1:7: And God made the firmament,.... By a word speaking, commanding it into being, producing it out of the chaos, and spreading it in that vast space between the heaven of heavens and our earth (z), And divided the waters which were under the firmament from the waters which were above the firmament; the lower part of it, the atmosphere above, which are the clouds full of water, from whence rain descends upon the earth; and which divided between them and those that were left on the earth, and so under it, not yet gathered into one place; as it now does between the clouds ”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. XI.--ON COUNTER PROMISES.[7] (part 7): And again he says, "We shall be caught up in the clouds to meet Christ in the air, and so shall we ever be with the Lord."[3] 6. We are therefore to suppose that the saints will remain there until they recognise the twofold mode of government in those things which are performed in the air. And when I say "twofold mode," I mean this: When we were upon earth, we saw either animals or trees, and beheld the differences among them, and also the very great diversity among men; but although we s”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Fire of the Final Conflagration, Art. 4: Article: Whether that fire will cleanse also the higher heavens? I answer that, The cleansing of the world will be for the purpose of removing from bodies the disposition contrary to the perfection of glory, and this perfection is the final consummation of the universe: and this disposition is to be found in all bodies, but differently in different bodies. For in some this indisposition regards something inherent to their substance: as in these lower bodies which by being mixed together fall a”
- CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 21: Chapter VI .— Concerning the Heaven. The heaven is the circumference of things created, both visible and invisible. For within its boundary are included and marked off both the mental faculties of the angels and all the world of sense. But the Deity alone is uncircumscribed, filling all things, and surrounding all things, and bounding all things, for He is above all things, and has created all things. Since 1683 1683 Cf. Chrysost., In Genes., hom. 4; Basil, Hex. hom. 3, &c. , therefore, the Scripture speaks of heaven, and”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.17: of that theater which he places before our eyes. Whence I conclude, that the waters here meant are such as the rude and unlearned may perceive. The assertion of some, that they embrace by faith what they have read concerning the waters above the heavens, notwithstanding their ignorance respecting them, is not in accordance with the design of Moses. And truly a longer inquiry into a matter open and manifest is superfluous. We see that the clouds suspended in the air, which threaten to fall upon our heads, yet leave us space to brea”
- Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 148:7: Considering that this earth, and the atmosphere that surrounds it, are the very sediment of the universe, it concerns us to enquire after those considerations that may be of use to reconcile us to our place in it; and I know none more likely than this (next to the visit which the Son of God once made to it), that even in this world, dark and as bad as it is, God is praised: Praise you the Lord from the earth, Psa 148:7. As the rays of the sun, which are darted directly from heaven, reflect back (though more weakly) from the earth, so should the praises of God, wi”
- Genesis (Baptist/Reformed) “John Gill on Genesis 1:6: And God said, let there be a firmament in the midst of the waters,.... On which the Spirit of God was sitting and moving, Gen 1:2 part of which were formed into clouds, and drawn up into heaven by the force of the body of fire and light already produced; and the other part left on the earth, not yet gathered into one place, as afterwards: between these God ordered a "firmament to be", or an "expanse" (v); something stretched out and spread like a curtain, tent, or canopy: and to this all those passages of Scripture refer, which speak of the stretching out of the heave”