“15For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16The Spirit itself beareth witness with our spirit, that we are the children of God: 17And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. 18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God. 20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22 For we know that the whole creation groaneth and travaileth in pain together until now. 23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. 25 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? 25 But if we hope for that we see not, then do we with patience wait for it” (Romans 8:15-25).

     Four different times in Romans 8:19-22 Paul uses the Greek word ktisis (ktis'-is), translated “creature” on the first three (3) occasions, and “creation” on the last occasion. The question before us is what is meant by this word in the context of Romans chapter eight? It is clear that the subject of Romans chapter eight is the glorification of believers (not the salvation of the lost). As we have already established from the previous exposition of Romans 8:10-17, redemption does not remove God’s curse upon the original creation. Rather, redemption removes the believing sinner from the cursed original creation and makes the believer a part of the New Creation “in Christ.” Glorification is the final stage in God’s supernatural work of regeneration in a believer’s life (although “the regeneration” will not be fully and actually completed until the creation of the New Heaven/Earth after the Kingdom Age).

     Secondly, we have clearly established that “adoption,” as used in Romans chapter eight and Galatians chapter four, DOES NOT refer to God choosing certain individuals to be saved (does not refer to election to salvation). “Adoption” refers to the placement of believers as adult sons giving them their inheritance as “joint heirs with Christ” and refers to a dispensational transition. The first dispensational transition is from the Law to the Age of Grace and happens positionally when the New Covenant believer is indwelled by the Spirit of God. The next dispensational transition is during the transition between the Age of Grace to the Kingdom Age at the time of the Church Age believer’s glorification. This inheritance is much more than eternal life. It has to do with the New Covenant believer’s new position “in Christ” and with Christ in the Kingdom Age as “joint heirs.” If we are going to understand the balance of Romans chapter eight through eleven, we must be clear on these two issues.

     Granted, these are “things hard to be understood” (II Peter 3:16). That does not mean they cannot be understood. It simply means they are very difficult to grasp onto. The difficulty lays in our inability to see beyond our noses regarding existence or to comprehend anything beyond our immediate timeline eschatologically. We tend to try to understand everything from our own geocentric point of view within the criteria of present knowledge. In order to understand what Paul is talking about, we must become aionioscentric. In other words, we must become eternity centered (beyond the Ages) in order to get God’s perspective of what Paul is talking about. Geocentricity merely looks outward into eternity like a person looking from Earth out into space trying to comprehend it and evaluate it with the knowledge he presently has. Aionioscentricity uses eschatology (the study of prophecy revealing end time happenings) to see what God reveals regarding future events. Paul is talking about “the regeneration” (again genesis) and the progressive historical paradigms necessary to the final fold of this future event.

     “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8:18). “Sufferings” and “present time” refer to life within the curse of the fallen original creation. These two things go hand in hand.

     The early Christians, under both Jewish and Roman persecution, lived under the constant threat of persecution, imprisonment and even torturous death. The word “reckon” is from the Greek word logizomai (log-id'-zom-ahee). It means to take inventory, accounting, to make a comparative analysis or, to make an evaluation allowing a conclusive decision. The verse is telling the believer to make a comparative analysis intent upon putting what he believes into action. It is the same word Paul uses in Romans 6:11 where he says, “Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.” The action of faith regarding the reckoning is to count the sufferings of this life incomparable, regardless of how difficult or painful they might be, to the new life we will have in the New Genesis. If what we believe regarding our future glorification and our “so great salvation” “in Christ” is what is going to really happen, death and any difficulties of life that lead to death are really inconsequential.

     American Christians live in a period of history and in a nation with such unlimited freedom that we consider a long life to be a blessing. We have no sociological, ethnic, or historical connection to the kinds of difficulties the early Christians experienced daily or that are experienced by Christians in countries of persecution and oppression all over the world. The Word of God does give us some insight into the kinds of difficulties Paul was referring to.

“22 Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I. 23 Are they ministers of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. 24 Of the Jews five times received I forty stripes save one. 25 Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; 26 In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; 27 In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. 28 Beside those things that are without, that which cometh upon me daily, the care of all the churches” (II Corinthians 11:22-28).

     Paul experienced the very difficulties and sufferings of this “present time” of which he spoke. This kind of persecution was common to all professing Christians and has been common to all true Christians down through the centuries.

“35 Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: 36 And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: 37 They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; 38 (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth. 39 And these all, having obtained a good report through faith, received not the promise: 40 God having provided some better thing for us, that they without us should not be made perfect” (Hebrews 11:35-40).

     The Deacon Stephen was stoned to death by the Jews becoming the first Christian martyred for his testimony for Christ (Acts 6:8-7:50). Ten years later (44 A.D.), James (the Great, brother of John the Apostle) was beheaded. In 54 A.D., Philip was “scourged, thrown into prison, and afterwards crucified.” Matthew was martyred in 60 A.D. with a halberd (an ax like blade and a steel spike mounted on the end of a long shaft). At the age of 94, James (the Less; half brother of Jesus) was beaten “and stoned by the Jews; and finally had his brains dashed out with a fuller’s club. Matthias (elected to replace Judas) was stoned and then beheaded at Jerusalem. Andrew, Peter’s brother, was crucified on an X cross (now known as St. Andrew’s Cross). Mark was dragged to death by the people of Alexandria. According to Jerome, Peter was crucified upside down because he protested he was not worthy to die in the same manner as his Lord Jesus. Paul was beheaded at Rome. Jude, the brother of James and half brother of Jesus, was crucified in 72 A.D. Bartholomew was beaten and then crucified. Thomas, called Didymus, was thrust through with a spear. Luke was hanged from an olive tree. Simon, surname Zelotes, was crucified in 74 A.D.1

     After our comparative analysis of this “present time” compared to the new existence to come is finished and, we have made the necessary decision about the inconsequential difficulties of this life compared to our new existence in the New Genesis, Paul adds, “19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God. 20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22 For we know that the whole creation groaneth and travaileth in pain together until now” (Romans 8:19-22).

     Notice each new sentence begins with the word “for.” Each new sentence adds a reason “for” reckoning “. . . the sufferings of this present time . . . not worthy to be compared with the glory which shall be revealed in us” (Romans 8:18). Again, the word “for” is from the Greek word gar (gar), which assigns a reason for purpose, explaining the argument further or, giving a higher degree of intensity to the facts being presented.

     Romans 8:19 advances the comparison of these two existences by the statement, “For the earnest expectation of the creature waiteth for the manifestation of the sons of God.” We find the original “creation” involved with two anticipatory preoccupations; watching and waiting. The words “earnest expectation” are from the Greek word apokaradokia (ap-ok-ar-ad-ok-ee'-ah). The Greek word kara refers to the head. Apo means off from. Dokio (verb form) means to watch. I believe the intent here is that the part of creation with rational abilities (understanding) is intensely watching for that which we understand will come about by God’s promise; i.e. “the manifestation of the sons of God.” “Waiteth” is from the Greek word apekdechomai (ap-ek-dekh'-om-ahee). It means to fully expect. Thayer2 translates, “to wait it out.” This translation would align with Paul’s previous statement regarding the “sufferings of this present time.”

    The word “manifestation” is from the Greek word apokalupsis (ap-ok-al'-oop-sis). This is the same word used of Jesus Christ in Revelation 1:1, only there it is translated “revelation.”

“1 The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: 2 Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw” (Revelation 1:1-2).

     The book of Revelation is the fullest revelation in the Word of God of the unfolding “mystery” dispensationally of “the regeneration.” Part of the “revelation of Jesus Christ” in His glorified state is His revelation as the Last Adam and the restored Federal Head over the fallen creation. This is the same “creation” referred to in Romans 8:19 that watches and waits for this historical event. Included in the second coming, is the revelation of “the sons of God” who are “joint heirs with Christ.”

“2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. 3 And every man that hath this hope in him purifieth himself, even as he is pure” (I John 3:2-3).

“1If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 2 Set your affection on things above, not on things on the earth. 3 For ye are dead, and your life is hid with Christ in God. 4 When Christ, who is our life, shall appear, then shall ye also appear with him in glory” (Colossians 3:1-3).

     Paul’s further expansion on his argument for giving believers motivation for looking beyond the “sufferings of this present time” is found in Romans 8:20-21 in his personification of “the creation.” “20For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.” Literally this reads, “the creation became subordinate (hupotasso, hoop-ot-as'-so) to uselessness (mataiotes, mat-ah-yot'-ace).” After the fall, the original creation became subservient to depravity and could no longer bring glory to God in the way it was originally intended prior to the fall, although not voluntarily (“willingly”). God initiated this subjection intent upon a higher and nobler outcome; i.e., “hope.”

     The word “hope” is translated from the Greek word elpis (el-pece') and refers to the confident anticipation or expectation of something good or pleasant. The creation could than look forward in confident expectation to the time God would deliver the “creation itself . . . from the bondage of corruption into the glorious liberty [Thayer3  : “liberty of glory”] of the children of God” (Rom. 8:21); referring to “the regeneration” or the creation of the new Heaven/Earth. When the “children of God” by regeneration are finally glorified, they will be liberated from the subservience to the depravity of the fallen creation and once again be able to fully glorify God.

“1 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, 2 If ye have heard of the dispensation of the grace of God which is given me to you-ward: 3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words, 4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) 5 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise {Abrahamic Covenant} in Christ by the gospel: 7 Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. 8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; 9And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: 10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, 11 According to the eternal purpose which he purposed in Christ Jesus our Lord: 12 In whom we have boldness and access with confidence by the faith of him” (Ephesians 3:1-12).

     Following the context of election “in Christ” from Ephesians chapter one, Paul expands upon this in chapters two and three of his epistle to the Ephesians. The truth of “the regeneration . . . in Christ” was a mystery hitherto unrevealed by God. Although the scholars (at least) of the Old Covenant were expected to know of the necessity of being “born again” (John 3:10), the details of God’s operations in all of this was obscure to them. Apparently, these things were obscured by God Himself according to Ephesians 3:1-6 up until they were revealed “unto his holy apostles and prophets by the Spirit.” Through the teachings of New Covenant truth, this mystery was now fully revealed. All New Covenant believers should now be able to understand the previously “hidden” truth regarding “the regeneration . . . in Christ” (Ephesians 3:10-11). Part of this fuller revelation is the further explanation of God’s “eternal purpose which he purposed in Christ Jesus our Lord.”

     Understanding the doctrine of election must be understood from the perspective of God’s “eternal purpose which he purposed in Christ Jesus our Lord.” The word “eternal” signifies that God has a purpose that transcends time. This could be translated, “through the ages one eternal purpose runs.4 ” God’s creation began with a Plan of the Ages, not with acts of creation. God’s “eternal purpose” is constant and consistent from before time and will continue to be so until the end of time. The words “which He purposed in Christ Jesus” refers to God’s ultimate and final act of Creation; i.e. the New Genesis “in Christ” as the new Federal Head of “the regeneration.” The “eternal purpose” of God “in Christ Jesus” is that Jesus would succeed where Adam failed.

     The purpose of God in creation is to reveal himself in all of His glory. We would express this theologically by saying God’s “eternal purpose” is doxological. The fact is, we can see that all that God does is doxological; i.e. to make Himself known in all His wondrous attributes. Central to the purpose of His creation of man was to have someone to reveal Himself to and who would praise Him for all that He is. This is also His purpose in election “in Christ.”

“1 But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine. 2 When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee. 3 For I am the LORD thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee. 4 Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life. 5 Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west; 6 I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; 7 Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him” (Isaiah 43:1-7).

     The inability of man due to the Fall is not the inability to make moral choices, but the inability to glorify God in his fallen state of depravity. Because the image of God in which man was originally created has been defaced by the Fall, that image must be fully restored through “the regeneration” before God can fully and truly be glorified through mankind once again. This is the “mystery . . . now revealed unto his holy apostles and prophets by the Spirit” (Eph. 3:5). Through the salvation of man and “the regeneration . . . in Christ” God could once again, as He was in the original unfallen creation, be revealed in all of His wondrous attributes and be praised for those attributes.

“6 The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted. 7 The LORD of hosts is with us; the God of Jacob is our refuge. Selah. 8 Come, behold the works of the LORD, what desolations he hath made in the earth. 9 He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire. 10 Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth. 11 The LORD of hosts is with us; the God of Jacob is our refuge. Selah” (Psalm 46:6-11).

     God has decreed that, through the incarnation of His Son (through His death, burial, resurrection and glorification), He would be “exalted among the heathen” and, in that exaltation, He would be glorified (see Psalm 96:3 and 46:10 above). These verses reveal God’s “eternal purpose” in the salvation of fallen mankind. However, His “eternal purpose” goes far beyond the salvation of men. God’s “eternal purpose” extends to a New Genesis absent of sin and where His Creation will eternally sing praises to His glory.

     In the birth of the Promised One and through His life, death, burial, resurrection, and glorification, God would be glorified. This is the “eternal purpose” of God in the incarnation of His Son. God sent His Son, not merely to rescue men from their fallen state and from their condemnation, but to save them to a new existence where, in their glorification, they will glorify God for all eternity. That new existence is “the regeneration.”

“27Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. 28 Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again” (John 12:27-28).

“31Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. 32 If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him” (John 13:31-32).

“1 These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: 2 As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. 3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. 4 I have glorified thee on the earth: I have finished the work which thou gavest me to do. 5 And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. 6 I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word. 7 Now they have known that all things whatsoever thou hast given me are of thee. 8 For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. 9 I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. 10 And all mine are thine, and thine are mine; and I am glorified in them” (John 17:1-10).

     In John 17:10, Jesus says that the continuum of the glorification of God would be through His glorification “in them,” i.e. those “born again . . . by grace through faith.” “Them” refers to believers of the Church Age. This is what Ephesians 2:1 through 3:21 is referring to; i.e., the Church “in Christ.”

     The third “for” in Paul’s accumulation of evidence for no comparison between “the sufferings of this present time” and the believer’s new existence “in Christ” is Romans 8:22, “For we know that the whole creation groaneth and travaileth in pain together until now.” The word ��now�� is the significant word in this sentence. The word picture before us in this sentence is that creation is in the pangs of childbirth on the threshold of God bringing the New Creation “in Christ” into existence.

     We should be clear here to articulate that this New Heaven/Earth is not the renovation or reformation of the old as proposed by Covenant Theology. The present Earth will be “dissolved” by fire from Heaven and a completely new Heaven/Earth will be created by God.

“8 But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. 10 But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. 11 Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, 12 Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 13 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness” (II Peter 3:8-13).

     The word “dissolved” is used twice in II Peter 3:11 and 12. “Dissolved” is the translation of the Greek word luo (loo'-o). It is normally translated loosed or destroyed. It can also be translated dissolve or melt in the sense of loosing a solid by turning it into a liquid. “Dissolve is the better translation in conjunction with the use of the word “melt” in the same two verses. “Melt” is from the Greek word teko (tay'-ko) meaning to liquefy or melt. When the Word of God speaks of the “lake of fire” into which fallen angels and the Christ rejecting humanity will be cast at the Great White Throne, the probability is that this “lake of fire” will be the material, cursed first creation liquefied by the fire of God’s judgment.

“7 And when the thousand years are expired, Satan shall be loosed out of his prison, 8 And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. 9 And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. 10 And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. 11 And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. 12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. 13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. 14 And death and hell were cast into the lake of fire. This is the second death. 15 And whosoever was not found written in the book of life was cast into the lake of fire” (Revelation 20:7-15).

“1 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. 2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. 4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. 5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. 6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. 7 He that overcometh shall inherit all things; and I will be his God, and he shall be my son. 8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death” (Revelation 21:1-8).

     The word “new” in II Peter 3:13 (used twice) and used to describe both “a new heaven and a new earth” in Revelation 21:1 is from the Greek word kainos (kahee-nos'). Its normal meaning is new in the sense of freshness. Here is where an inductive approach to Biblical interpretation is critical. When we combine the dissolving and melting of the old creation in II Peter chapter three with other portions of Scripture, this supplies addition insight into the meaning the word “new.”

“17 For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. 18 But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. 19 And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying” (Isaiah 65:17-19).

     The word “create” used in Isaiah 65:17 and 18 is from the Hebrew word bara' (baw-raw'). It is the same word used in Genesis 1:1 where it says “God created the heaven and the earth.” The central idea of the word is to bring something into existence that previously did not exist. Therefore, we should take the extended definition of kainos (kahee-nos') to mean of a new kind, unprecedented, novel, uncommon or, unheard of. Before “the regeneration” can be fully established, the old creation must be disestablished.

“22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, 24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. 25 See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: 26 Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. 27 And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. 28 Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: 29 For our God is a consuming fire” (Hebrews 12:22-29).

     The word “shake” in Hebrews 12:26 is from the Greek word seio (si'-o). By itself it means simply to shake, move, quake, or throw into a tremor. However, God explains what He means by this word in Hebrews 12:27 by the words, “signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.” This final shaking of the world by God is its removal or disestablishment. That is exactly what the word “removing,” translated from the Greek word metathesis (met-ath'-es-is), means, i.e. disestablishment. It is not that the present world will be annihilated and cease to exist. It will be transposed into a “lake of fire.” The “things which cannot be shaken” refers to those things that are part of God’s eternal existence. This refers to the glorification of God’s redeemed “in Christ” or “the regeneration.”

     This act of regeneration was already initiated “in Christ” before the “foundation of the world” (Revelation 13:8). Dispensationalism is merely the progressive unfolding plan of God’s consummate acts of creation begun “in Christ” before the creation of the present and original Heaven and Earth. When God said; “Thus the heavens and the earth were finished” (Genesis 2:1), this included the New Genesis “in Christ” instituted before the creation recorded in Genesis chapters one and two. Therefore, the first creation was created already pregnant with the promise of a New Genesis “in Christ.” This is what Christ refers to as “the regeneration” in Matthew 19:28 and to what Paul is referring in Romans 8:22, “For we know that the whole creation groaneth and travaileth in pain together until now.” Christ’s birth, death, burial, resurrection, and glorification are the first historical realization of this new beginning. The next phase is the glorification of Church Age believers; “And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” (Romans 8:23).

     Here “the adoption” is emphatically declared to be defined as “the redemption of our body,” i.e. glorification. Herein lays the incomprehensible depth of the believer’s “so great salvation.” Our salvation goes far beyond being saved from eternal separation from God. The believer is saved to eternal fellowship with God in “the regeneration.” It is for this consummate aspect of our “so great salvation” that the redeemed watch in “earnest expectation” and wait “for the manifestation of the sons of God” (Romans 8:19) in their glorification.