The scriptures refer to the physical heavens, where there are stars and the sun etc, and closer to us, where the birds fly.
(Matthew 6:26) 26 Observe intently the birds of heaven, because they do not sow seed or reap or gather into storehouses; still YOUR heavenly Father feeds them. Are YOU not worth more than they are?
(1 Corinthians 15:40, 41) 40 And there are heavenly bodies, and earthly bodies; but the glory of the heavenly bodies is one sort, and that of the earthly bodies is a different sort. 41 The glory of the sun is one sort, and the glory of the moon is another, and the glory of the stars is another; in fact, star differs from star in glory.
The scriptures also refer to heaven which is the place of God's dwelling - this is where he and other spirits reside, and you can't see that unless you are invited there.
(Psalm 33:13, 14) 13 From the heavens Jehovah has looked, He has seen all the sons of men. 14 From the established place where he dwells He has gazed at all those dwelling on the earth.
(Daniel 2:44) 44 “And in the days of those kings the God of heaven will set up a kingdom that will never be brought to ruin. And the kingdom itself will not be passed on to any other people. It will crush and put an end to all these kingdoms, and it itself will stand to times indefinite.
These were not created in order to reward those who are faithful. The way for humans to go to heaven was not opened up until Jesus. These ones will sit on thrones with Jesus::
(John 3:13) Moreover, no man has ascended into heaven but he that descended from heaven, the Son of man.
(Luke 22:28-30) “However, YOU are the ones that have stuck with me in my trials; 29 and I make a covenant with YOU, just as my Father has made a covenant with me, for a kingdom, 30 that YOU may eat and drink at my table in my kingdom, and sit on thrones to judge the twelve tribes of Israel.
The promise for the righteous to live on earth forever predated this arrangement:
(Psalm 37:11) But the meek ones themselves will possess the earth, And they will indeed find their exquisite delight in the abundance of peace.
(Psalm 37:29) The righteous themselves will possess the earth, And they will reside forever upon it.
(Proverbs 2:21, 22) For the upright are the ones that will reside in the earth, and the blameless are the ones that will be left over in it. 22 As regards the wicked, they will be cut off from the very earth; and as for the treacherous, they will be torn away from it.
We have a choice - and God reacts to that choice instead of foreordaining our destiny, which is what is meant by our being free moral agents
(Galatians 6:7, 8) Do not be misled: God is not one to be mocked. For whatever a man is sowing, this he will also reap; 8 because he who is sowing with a view to his flesh will reap corruption from his flesh, but he who is sowing with a view to the spirit will reap everlasting life from the spirit.
(Deuteronomy 30:19) I do take the heavens and the earth as witnesses against YOU today, that I have put life and death before you, the blessing and the malediction; and you must choose life in order that you may keep alive, you and your offspring.
This idea of fate and predestination came from pagan Greek philosophy, which came into church thinking by way of Augustine. --
According to Jewish historian Josephus (first century C.E.), the Pharisees endeavored to harmonize the idea of fate with their belief in God and with the free moral agency granted to man. (The Jewish War, II, 162, 163 [viii, 14]; Jewish Antiquities, XVIII, 13, 14 [i, 3])
The New Schaff-Herzog Encyclopedia of Religious Knowledge says: “Previous to Augustine [of the fourth and fifth centuries C.E.] there was no serious development in Christianity of a theory of predestination.”
Before Augustine, earlier so-called “Church Fathers” such as Justin, Origen, and Irenaeus “know nothing of unconditional predestination; they teach free will.” (Hastings’ Encyclopaedia of Religion and Ethics, 1919, Vol. X, p. 231)
In their refutation of Gnosticism, they are described as regularly expressing their belief in the free moral agency of man as “the distinguishing characteristic of human personality, the basis of moral responsibility, a divine gift whereby man might choose that which was well-pleasing to God,” and as speaking of “the autonomy of man and the counsel of God who constraineth not.”—The New Schaff-Herzog Encyclopedia of Religious Knowledge, edited by S. Jackson, 1957, Vol. IX, pp. 192, 193.