Description of Glorified Bodies in Heaven and New Earth

The concept of glorified bodies in heaven and the new earth is rooted in biblical descriptions of the resurrection and the transformed state of believers. The Apostle Paul, in 1 Corinthians 15, distinguishes between "heavenly bodies and earthly bodies," noting that "the glory of the heavenly is one, and the glory of the earthly is another" ^{[1, 2]}. This distinction suggests a qualitative difference between our current physical bodies and those we will possess in the resurrected state. John Gill interprets this passage as indicating that while both are bodies, their qualities differ, with celestial bodies possessing greater glory ^[6]. Adam Clarke suggests that Paul is referring to human beings, some with celestial bodies (like Enoch, Elijah, and Christ) and others with terrestrial bodies ^[9].

The transformation of the body is a key aspect of glorification. While the resurrected body will be the "same material body," it will possess new qualities ^[11]. Thomas Aquinas, a prominent scholastic theologian, discusses several qualities of glorified bodies. One such quality is "agility," meaning the ability to move swiftly and effortlessly. Aquinas argues that glorified bodies will sometimes be moved, citing Christ's ascension and the future ascent of saints' bodies to the empyrean, which was considered the highest heaven and abode of God ^[8]. Another quality is "subtlety," which does not imply that glorified bodies can occupy the same space as other bodies, but rather that God's power could enable such a phenomenon, though it is not considered fitting ^[12].

The ultimate dwelling place for these glorified bodies is often described as a "new heaven and a new earth" ^{[4, 5]}. Revelation 21:1 speaks of "a new heaven and a new earth," which Matthew Henry interprets as a "new universe," encompassing both a new state for the bodies of men and a heaven for their souls ^[4]. This new world is not a new creation ex nihilo, but rather a newly opened and filled realm for the redeemed ^[4]. Charles Hodge notes that passages like 2 Peter 3:13, which speaks of "new heavens and a new earth," should be understood in a literal sense, contrasting the destruction of the world by water in the deluge with a future destruction by fire ^[10]. This transformation of the dwelling place is seen as a change in the environment for humanity ^[3].

Aquinas explains that the renewal of the world is for humanity's sake, as all corporeal things were made for man ^[7]. In the glorified state, humanity will no longer need creatures for bodily sustenance in the same way, as their primary purpose will shift to knowing God ^[7]. The new earth is depicted in Revelation 22:2-5 as a place where there will be no more curse, where God's throne resides, and where His servants will serve Him, see His face, and reign forever. There will be no night, nor need for artificial light, because the Lord God will provide light ^[5]. This transformed environment complements the transformed bodies, creating a complete state of blessedness for the redeemed.

Sources

1 Corinthians “1 Corinthians 15:40 (NASB) — There are also heavenly bodies and earthly bodies, but the glory of the heavenly is one, and the glory of the earthly is another.”
I Corinthians “I Corinthians 15:40 (LITV) — And there are heavenly bodies, and earthly bodies. But the glory of the heavenly is truly different, and that of the earthly different;”
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”
Revelation (Nonconformist/Puritan) “Matthew Henry on Revelation 21:1: We have here a more general account of the happiness of the church of God in the future state, by which it seems most safe to understand the heavenly state. I. A new world now opens to our view (Rev 21:1): I saw a new heaven and a new earth; that is, a new universe; for we suppose the world to be made up of heaven and earth. By the new earth we may understand a new state for the bodies of men, as well as a heaven for their souls. This world is not now newly created, but newly opened, and filled with all those who were the heirs of it. The new heaven and the ne”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 94: leaves of the tree were for the healing of the nations. And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve Him: and they shall see his face, and his name shall be in their foreheads. And there shall be no night there: and they need no candle, neither light of the sun, for the Lord God giveth them light: and they shall reign for ever and ever.” ( Rev. xxii. 2-5 .) Sometimes the final abode of the redeemed is called a “new heavens and a new earth.” ( 2 Pet. iii. 13 .) As to t”
1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 15:37: There are also celestial bodies,.... Or bodies in the heavens, as the sun, moon, and stars: and bodies terrestrial; or bodies on earth, animate and inanimate, men, beasts, trees, minerals, &c. But the glory of the celestial is one, and the glory of the terrestrial is another: though both sorts are bodies, yet their qualities differ, and there is a greater glory in the one than in the other. This is another similitude, serving to help our ideas of this doctrine of the resurrection of the body; that though it is the same in substance, yet different in qualit”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Quality of the World after the Judgment, Art. 1: Article: Whether the world will be renewed? I answer that, We believe all corporeal things to have been made for man's sake, wherefore all things are stated to be subject to him [*Ps. 8:5, seqq.]. Now they serve man in two ways, first, as sustenance to his bodily life, secondly, as helping him to know God, inasmuch as man sees the invisible things of God by the things that are made (Rm. 1:20). Accordingly glorified man will nowise need creatures to render him the first of these service”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Agility of the Bodies of the Blessed, Art. 2: Article: Whether the saints will never use their agility for the purpose of movement? I answer that, It is necessary to suppose that the glorified bodies are moved sometimes, since even Christ's body was moved in His ascension, and likewise the bodies of the saints, which will arise from the earth, will ascend to the empyrean [*The empyrean was the highest of the concentric spheres or heavens, and was identified by Christian writers with the abode of God. Cf. FP, Question [56], Article [3”
1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 15:40: There are also celestial bodies, and bodies terrestrial - The apostle certainly does not speak of celestial and terrestrial bodies in the sense in which we use those terms: we invariably mean by the former the sun, moon, planets, and stars; by the latter, masses of inanimate matter. But the apostle speaks of human beings, some of which were clothed with celestial, others with terrestrial bodies. It is very likely, therefore, that he means by the celestial bodies such as those refined human bodies with which Enoch, Elijah, and Christ himself, appear in the re”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 93: Remarks. 1. These passages are not to be understood as predicting great political and moral revolutions. It is possible that some of them might bear that interpretation; but others are evidently intended to be understood in a more literal sense. This is especially the 862 case with 2 Peter iii. 6-13 , in which the Apostle contrasts the destruction of the world by the waters of the deluge with the destruction by fire which is still future. If the fact be established that the Scriptures anywhere clearly predict the destruction of the world ”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 132: of which the doors were shut. ( John xx. 19 , and Luke xxiv. 36 .) ( c .) Nevertheless it was the same material body having “flesh and bones.” That the appearance recorded in Luke xxiv. 36 was preternatural may be inferred from the effect which it produced upon the disciples: “They were terrified and affrighted, and supposed that they had seen a spirit.” Our Lord reassured them saying, “Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones as ye see me have.” It appears from the trans”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Subtlety of the Bodies of the Blessed, Art. 4: Article: Whether one glorified body can be in the same place together with another glorified body? I answer that, The property of a glorified body does not make it able to be in the same place with another glorified body, nor again to be in the same place with a non-glorified body. But it would be possible by the Divine power for two glorified bodies or two non-glorified bodies to be in the same place, even as a glorified body with a non-glorified body. Nevertheless it is not befitting f”

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