Desire in Heaven According to New Testament Theology

New Testament theology presents heaven as the ultimate dwelling place of righteousness and the object of believers' deepest desires ^{[1, 3]}. The concept of "heaven" in the Bible encompasses various meanings, from the atmospheric sky to the dwelling place of God ^{[2, 4]}. The New Testament, however, primarily focuses on heaven as the future, eternal home for the redeemed, a "better country" that believers long for ^{[7, 13]}.

The desire for heaven is not merely a wish for an abstract spiritual state but a longing for a concrete reality promised by God. The Apostle Peter speaks of "new heavens and a new earth, wherein dwelleth righteousness" ^{[1, 3]}. This vision suggests a renewed creation, not merely a disembodied existence. John Calvin emphasizes that the Gospel elevates human hearts beyond earthly delights, directing them toward "the hope of immortality" and a "treasure laid up in heaven" ^[11]. This hope is rooted in God's promises, which are fulfilled in Christ ^[14].

The New Testament also indicates an immediate transition to heaven for believers upon death. Jesus's words to the penitent thief, "To-day shalt thou be with me in paradise," illustrate this direct passage ^[6]. Paul's experience of being "caught up to the third heaven" or "paradise" further supports the idea of an existing heavenly realm where God's people reside ^{[4, 6]}. Charles Hodge notes that the parable of the rich man and Lazarus similarly implies an immediate transition from earth to heaven for the righteous ^[6]. This understanding contrasts with some Jewish notions that all who died before Christ were confined to Sheol, an underworld realm ^[8].

The nature of desire in heaven is understood as a fulfillment of righteous longings. While Augustine discusses desire in paradise in the context of the Fall, suggesting that in an unfallen state, desire would have been perfectly obedient to the will ^[10], the New Testament perspective on heaven focuses on the satisfaction of desires for righteousness and communion with God. The Midrash Rabbah, a Jewish text, speaks of three types of desire, noting that "the desire of Israel is only for their Father in Heaven" ^[5]. This resonates with the Christian understanding that the ultimate desire of the redeemed is for God himself and the perfect environment of His presence.

Heaven is also depicted as a place of joy. Jesus speaks of "joy in heaven" over a single repentant sinner, suggesting an active, joyful community of angels and, by extension, the redeemed ^[9]. This joy is not merely passive contentment but an active participation in God's redemptive work and the celebration of His grace.

The New Testament's emphasis on a renewed creation, a "new heavens and a new earth," suggests that the desires of the redeemed will be fully satisfied in a tangible, yet transformed, reality ^{[1, 3, 12]}. This is not a rejection of the material world but its ultimate purification and restoration, where righteousness permanently dwells.

Sources

King James Version “[KJV] 2 Peter 3:13 — Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.”
Smith's Bible Dictionary “Smith's Bible Dictionary: Heaven — There are four Hebrew words thus rendered in the Old Testament which we may briefly notice. + Raki'a, Authorized Version, firmament. [[602]Firmament] + Shamayim . This is the word used in the expression "the heaven and the earth," or "the upper and lower regions." (Genesis 1:1) + Marom, used for heaven in (Psalms 18:16; Isaiah 24:18; Jeremiah 25:30). Properly speaking it means a mountain as in (Psalms 102:19; Ezekiel 17:23) + Shechakim, "expanses," with reference to the extent of heaven. (33:26; Job 35:5) St. Paul's expression "third heaven," (2 Corinthians 1”
II Peter “II Peter 3:13 (LITV) — But according to His promise, we look for "new heavens and a new earth," in which righteousness dwells. Isa. 65:17”
Easton's Bible Dictionary “Easton's Bible Dictionary: Heaven — (1.) Definitions. The phrase "heaven and earth" is used to indicate the whole universe (Gen. 1:1; Jer. 23:24; Acts 17:24). According to the Jewish notion there were three heavens, (a) The firmament, as "fowls of the heaven" (Gen. 2:19; 7:3, 23; Ps. 8:8, etc.), "the eagles of heaven" (Lam. 4:19), etc. (b) The starry heavens (Deut. 17:3; Jer. 8:2; Matt. 24:29). (c) "The heaven of heavens," or "the third heaven" (Deut. 10:14; 1 Kings 8:27; Ps. 115:16; 148:4; 2 Cor. 12:2). (2.) Meaning of words in the original, (a) The usual Hebrew word for "heavens" is shamayim”
Midrash Rabbah (Jewish (Rabbinic)) “Midrash Rabbah, Shir HaShirim Rabbah 7:11:1: “I am my beloved's, and his desire is for me” (Song of Songs 7:11). “I am my beloved's, and his desire is for me.” There are three desires. The desire of Israel is only for their Father in Heaven, as it is stated: “I am my beloved's, and his desire is for me.” The desire of a woman in only for her husband, as it is stated: “Your desire shall be for your husband” (Genesis 3:16). The desire of the evil inclination is only for Cain and his ilk, as it is stated: “Its desire is for you” (Genesis 4:7). Rabbi Yehoshua [said] in the name of Rabbi Aḥa: The d”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 76: enjoyed in this world. We accordingly find that in the parable of the rich man and Lazarus, Christ says: “The beggar died, and was carried by the angels into Abraham’s bosom.” ( Luke xvi. 22 .) The implication is undeniable that in his case the transition was immediate from earth to heaven. Still more explicit is the declaration of our Lord to the penitent thief, “To-day shalt thou be with me in paradise.” ( Luke xxiii. 43 .) The word paradise occurs in two other places in the New Testament. In 2 Corinthians xii. 4 , Paul says he was caug”
Hebrews (Baptist/Reformed) “John Gill on Hebrews 11:15: But now they desire a better country,.... Which is not to be understood of the then present time, in which the apostle wrote; for the patriarchs, of whom he speaks, were not then on earth, nor in any third place between heaven and earth; they were then in heaven; and though there are indeed in heaven desires after perfect happiness, in soul and body; yet this intends the desires of these saints when on earth, and which are common to all believers in the present state of things; who, as the patriarchs desired a better country than Chaldea, or even Canaan itself, so t”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 78: cap. v. p. 315. According to many modern interpreters the New Testament writers adopted this Jewish doctrine not only in substance but in its details. (1.) They are represented as teaching that all the people of God who died before the advent of Christ, were confined in Sheol, or the under-world. Sheol or Hades, as stated above, is constantly spoken of “as the gloomy realm of shades, wherein are gathered and detained the souls of all the dead generations.” The soul at death is said to be dismissed “naked into the silent, dark, and dreary ”
Luke (Baptist/Reformed) “John Gill on Luke 15:7: I say unto you, that likewise joy shall be heaven,.... In the church below, and among the members of it; which is sometimes called heaven, especially in the book of the Revelations; or in heaven above, and among the angels there; see Luk 15:10 Over one sinner that repenteth; for the joy in heaven, is not over sinners as such; for as such, they are not grateful to God, nor to Christ, nor to the angels, nor to saints; only sinners delight in each other, as such; but as repenting sinners, who are truly so: and these are not such, who only legally and outwardly repent; nor”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 35.--DESIRE IN PARADISE WAS EITHER NONE AT ALL, OR IT WAS OBEDIENT TO THE IMPULSE OF THE WILL. (part 2): restrained by a pitiable refusal. I, however, do not greatly care what it delights you to think of it. Still, whatever of men is born by its means, if he is not born again, without doubt he is damned; and he must be under the dominion of the devil, if he is not delivered thence by Christ.”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 46: ( Rom. 1:2 ). And again, that “the righteousness of God without the law is manifested, being witnessed by the law and the prophets,” ( Rom. 3:21 ). For the Gospel does not confine the hearts of men to the enjoyment of the present life, but raises them to the hope of immortality; does not fix them down to earthly delights, but announcing that there is a treasure laid up in heaven, carries the heart thither also. For in another place he thus explains, “After that ye believed [the Gospel,] ye were sealed with that Holy Spirit of promi”
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”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 74: That this was heaven is plain from verse 16 , where it is said, “They desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God; for He hath prepared for them a city.” He tells us that these ancient worthies gladly sacrificed all earthly good, and even life itself, “not accepting deliverance; that they 370 might obtain a better resurrection.” That this was the common faith of the Jews long before the coming of Christ appears from 2 Macc. vii. 9 , where the dying martyr says to his tormentor, “Thou ”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 45: light through the Gospel,” ( 2 Tim. 1:10 ). Paul does not mean by these words that the Fathers were plunged in the darkness of death before the Son of God became incarnate; but he claims for the Gospel the honourable distinction of being a new and extraordinary kind of embassy, by which God fulfilled what he had promised, these promises being realised in the person of the Son. For though believers have at all times experienced the truth of Paul’s declaration, that “all the promises of God in him are yea and amen,” inasmuch as these”

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