Hey you, wake up!

What if true transformation isn’t something you work toward, but something that works from within you? In Christ, we are not just improved versions of our old selves—we are made entirely new. This is more than an external change; it’s a radical rebirth that begins deep within, igniting a power that reshapes us from the inside out.

The Apostle Paul describes this as becoming a “new creation,” where old patterns and past identities are no longer the defining elements of who we are. Yet, how often do we settle for outward adjustments instead of leaning into this profound internal reality? Join us as we dive into what it truly means to be reborn in spirit, allowing God’s Kingdom to take root and flow through every part of our lives, transforming us and the world around us in ways we never imagined.

“If anyone is in Christ, they are a new creation; old things have passed away; behold, all things have become new.” (2 Corinthians 5:17)

We’re speaking of a new creation, but what exactly is this radical renewal?

The term “new creation” in the original Greek, ktisis (κτίσις), suggests something created, formed, or manufactured, whether literal or metaphorical, like a building or a person. The combined meaning of “new” and “creation” here indicates something entirely unprecedented, a creation that had not existed before.

The concept of ktisis (κτίσις) in the New Testament ties directly to the Hebrew understanding of creation, specifically through the words bara (בָּרָא) and yatsar (יָצַר).

Ktisis refers not only to the act of creation but also to the result of that act—encompassing the entire universe, all living beings, and even human institutions or systems established by God. This Greek term captures both the process and product of divine creation, emphasizing the totality of God’s creative work.

In connection to bara, which signifies creation ex nihilo (out of nothing), ktisis emphasizes that all things were brought into being by God’s sovereign will. Just as bara underscores God’s unique power and purpose in bringing everything into existence, ktisis in the New Testament affirms the uncreated nature of God as the ultimate Creator who speaks all things into being.

In Romans 8:22, for example, ktisis is used to describe the whole creation “groaning” as it eagerly awaits the redemption of mankind from the corruption caused by sin, highlighting how creation itself is caught up in God’s divine plan, much like bara conveys God’s initiating role in shaping the heavens and earth.

Meanwhile, the term yatsar adds a further layer of understanding to ktisis in that it focuses on the craftsmanship and intentional design behind creation.

While bara speaks to the initiation of creation, yatsar speaks to the divine artistry involved in shaping what has been created. In the biblical context, this is seen not only in God’s creation of the universe but also in His meticulous crafting and recrafting of humanity, as seen in passages like Isaiah 45:9, Psalm 139:13 and 2 Corinthians 5:17, where God is described as a potter fashioning His creation with purpose and precision.

Similarly, in the New Testament, ktisis captures this intimate, intentional aspect of creation, as God’s sovereignty and purpose in forming the world and its inhabitants are underscored. In Colossians 1:16, ktisis points to Christ’s role in the creation of “all things,” affirming that God the Father and God the Son are both involved in the shaping and sustaining of creation.

Culturally, ktisis also reflects the Greco-Roman worldview, where creation was seen as an ordered cosmos, often crafted by the gods. Yet, the biblical concept of ktisis radically shifts this notion, asserting that creation is not simply an ordered world but one deliberately designed and willed by a personal, sovereign God.

Unlike the ancient view, which sometimes portrayed creation as eternal or the product of random events, ktisis in the biblical sense underscores that all things are created for a purpose, guided by God’s will. As such, ktisis is not merely about cosmic order; it is about the divine design imbued with intentionality and meaning, echoing the significance of both bara and yatsar in the Hebrew scriptures.

Which aspects of our being—body, soul, or spirit—are transformed in this new creation?

The Spirit, Not the Body or Soul

What if real transformation doesn’t come from striving to be better, but from surrendering to a power within that makes us entirely new? In Christ, we are not just improved; we are transformed, born again as “new creatures.” Paul speaks to this profound truth: “If anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new” (2 Corinthians 5:17, NKJV). This is no mere surface change—it’s a complete rebirth that redefines our identity, purpose, and destiny.

This new creation is the work of God’s Spirit within, reshaping us from the core of our being. No longer are we bound by our past or the broken patterns that once ruled us. Our new identity in Christ gives us the power to walk in freedom, restored to live with His Kingdom life flowing from within.

This journey calls us to go beyond outward changes and yield to the Spirit’s inward work, allowing Him to renew and transform us. For “the kingdom of God is within you” (Luke 17:21, NKJV), and as we open ourselves to this divine life, God’s rule and influence become real, empowering us to live as citizens of Heaven here on earth. The question, then, is not merely how we can improve.

How we can allow this new creation to flourish and reveal God’s Kingdom in every part of our lives?

Not the Body

Romans 8:23 states, “we believers are awaiting adoption, the redemption of our body.” Despite being new creations in Christ, our bodies remain subject to decay and imperfection. Matthew Henry comments on this “present groaning” of the body, reminding us that our mortal bodies are yet to be redeemed in the fullest sense; they await a future transformation. He notes that while the body isn’t made new, our sanctified spirit can, even now, “mortify the deeds of the body” and empower us to resist sin and walk in holiness (Romans 8:13).

Not the Soul

James addresses believers, instructing them to “receive in meekness the implanted Word, which is able to save your souls” (James 1:21). Here, the term psuche (ψυχή) for “soul” refers to the life, breath, or mind, linking to the Hebrew nephesh (נֶפֶשׁ). This is not the spirit but the center of thoughts, emotions, and personality. Thus, our souls are progressively transformed through renewing our minds (Romans 12:2), a process of continuous sanctification where the implanted Word of God reshapes our beliefs, desires, and thoughts.

Witness Lee emphasizes that the soul’s renewal is an ongoing journey, not an instantaneous change. He says,

“The soul must be subdued and transformed through the renewing work of the Spirit in us.”

Thus, while the spirit is reborn, the soul undergoes a gradual transformation as we yield to God’s work within.

The Spirit: The New Creation’s Seat

By deduction, we isolate the new creation to the human spirit, confirmed by Jesus in John 3:3, 6:

“Unless a man is born again, he cannot see the kingdom of God…that which is born of the flesh is flesh, and that which is born of the Spirit is spirit.”

Here, pneuma (πνεῦμα) indicates that which is immaterial, transcendent—our human spirit. As Witness Lee writes,

“The human spirit is the ‘organ’ to contact God.”

Therefore, the spirit, once spiritually dead, is reanimated, allowing communion with God to be restored. We become new at our core, in a way previously inconceivable.

Unpacking the Surprising Conclusions

This powerful truth brings us to some compelling, even surprising, implications:

1. A Completely New Foundation for the Believer’s Life
   • Matthew Henry insightfully remarks that the new creation doesn’t merely reform the old self but displaces it altogether. “Old things have passed away,” he says, meaning the old nature, desires, and allegiances are no longer in command. The believer is now “no longer under the power of those spiritual enemies… but has another spirit, another taste, another inclination, another aim and end.” The Kingdom’s rule is now at the center of the believer’s identity and purpose.
2. The Kingdom is Within
   • When Jesus was asked by the Pharisees when the Kingdom of God would come, He replied, “The Kingdom of God is within you” (Luke 17:21). This underscores that the transformation is not external but internal. Witness Lee underscores this by saying, “God’s Kingdom begins within the spirit; it is not a matter of outward observation.” Rather than working to achieve righteousness externally, the new creation allows righteousness, peace, and joy in the Holy Spirit to emanate from within. Our inner world, renewed by the Spirit, transforms our actions and surroundings.
3. The Root, Not the Fruit, Is Changed
   • Witness Lee notes that most religions, and even certain strands of Christianity, address behaviour—trying to change the “fruit.” Yet the new creation goes beyond symptomatic remedies to a total overhaul of the “root.” In Christ, God addresses the corrupted core of our nature and places within us a new spirit. All efforts to change behaviour alone fall short without this foundational renewal. As Lee says, “The old man’s behaviour might be disciplined, but only the new man’s spirit is united with God.”
4. Work Out Your Salvation with a New Perspective
   • The often-quoted paradox of “saved by grace” and “work out your salvation” (Philippians 2:12) harmonizes through the new creation. Matthew Henry explains this as a call to “act according to the principles of the new nature.” Our “working out” is not an effort to gain righteousness but an expression of the righteousness we’ve received by grace. Philippians 2:12 then becomes not a burden but an invitation to let the life within us blossom outward, affecting our soul and body.
5. The Kingdom Flows from Inside Out
   • As Witness Lee notes, the Kingdom “grows and manifests from the spirit, then out to the soul, and finally affects the body.” This inner Kingdom dynamic means that true transformation begins internally. God’s work within the spirit gradually spills over to renew our minds and actions, impacting the physical realm. The Kingdom, therefore, operates not through outward rituals but through the presence of Christ within, continually shaping our thoughts, emotions, and will.
6. Basilea and Malkuth: A Kingdom Rooted in Authority, Not Geography The Greek word basilea, often translated as “kingdom,” refers not to a physical territory but to the active reign, authority, and influence of a king. This aligns closely with the Hebrew word malkuth (מלכות), frequently used in the Old Testament, which also signifies royal authority and rule. In both languages, the idea of “kingdom” transcends land or borders, conveying instead the power and dominion exercised by a ruler.
   When Jesus declared, “The kingdom of God is within you” (Luke 17:21), He emphasized that God’s reign is established first and foremost in the hearts of believers, not confined to physical boundaries. This internal kingdom reflects God’s sovereign rule within us, transforming us into agents of His authority on earth. Just as malkuth in Hebrew conveys the king’s right to govern, basilea in Greek captures the essence of a dominion rooted in divine power and presence. This revelation moves us to understand that as new creations in Christ, we carry God’s Kingdom within, embodying His rule in every part of our lives and spreading His influence outwardly.

What of the Old Creation?

Distinguishing Between Sarx and Soma, and the New Life Within

The transformative power of Christ’s work on the cross is a mystery with profound implications. Paul writes,

“Our old self was crucified with Him, in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin” (Romans 6:6, ESV).

This “old self”—the part of us corrupted by sin—is described in Greek as sarx (σάρξ), which is often translated as “flesh.” This is the sinful nature, with an appetite for sin. Sarx refers not merely to the physical body (soma, σῶμα) but to the fallen, corrupted nature associated with human desires and inclinations. While soma denotes the physical body, sarx represents the rebellious, self-seeking tendencies and patterns that mark life outside of Christ.

In the crucifixion, our sarx—our sinful nature, the “crime scene” of sin—was put to death with Christ. Matthew Henry explains this by noting,

“The believer is dead to sin because the old self is crucified with Him.”

This death is not only symbolic but legally and spiritually binding, rendering our old nature powerless, breaking its hold over us. Henry continues,

“The body of sin is rendered useless, so that it shall not reign as it has done.”

This means that the rule of sin in our lives has been dethroned by the sacrifice of Christ.

In Greek, soma is used to speak of the physical body, the vessel we inhabit, which, although affected by sin’s presence in the world, is not itself the root of our fallen nature.

Thus, while the soma remains unredeemed and subject to decay until the resurrection, the sarx—the impulses and drives toward sin—has been spiritually crucified.

Paul affirms this difference when he says,

“I discipline my body [soma] and keep it under control” (1 Corinthians 9:27, ESV)

This demonstrates that, while the body needs discipline, it is not inherently evil. Instead, the old self, or sarx, that once dominated us, has been dethroned through the cross.

Now, as new creations, we live in a transformed reality. The Greek word for “new creation” in 2 Corinthians 5:17, ktisis (κτίσις), conveys not only a new beginning but an entirely unprecedented state of being—one that has never existed before.

This is where basilea (βασιλεία), meaning “kingdom” or “reign,” becomes especially significant. Derived from basileus (βασιλεύς), meaning “king” (basilikos is a related adjective meaning “royal” or “pertaining to a king.”)

Christ’s rule—His basilea—now reigns in our spirits, which have been recreated in His likeness. This aligns with Jesus’ declaration, “The kingdom of God is within you” (Luke 17:21). The new self, or “inner man,” is no longer bound by the rule of sarx but is empowered to live under God’s direct influence. “For you died, and your life is now hidden with Christ in God” (Colossians 3:3, NIV). Through the Spirit, God’s reign transforms us from the inside out, progressively working His life and purpose into every area of our being.

Our new identity in Christ, therefore, is not merely a modification of the old. The old self is dead and gone; its reign ended at the cross. What remains is a new creation, freed from the power of sin and enabled to pursue the life God has purposed for us. Henry poignantly notes,

“The old man is crucified, but we must still reckon ourselves dead to sin.”

This is a call to actively align ourselves with this internal reality. We are to live in the knowledge that our old life has passed away, making way for a Kingdom-led life, where God’s presence flows through us—spirit, soul, and eventually, body—in this life and the life to come.

This understanding of sarx, soma, and basilea reframes our walk with God, grounding our identity not in what we were but in what we are: a new creation, part of God’s Kingdom. This Kingdom life is not based on human effort but on the Spirit’s power, continually renewing us and ultimately transforming us until, at last, our bodies too will be redeemed and glorified in the resurrection (Romans 8:23).

GRAVECLOTHES FOR ROBES OF RIGHTEOUSNESS

The sinful nature can be compared to the graveclothes that bound Lazarus when he emerged from the tomb. After Jesus raised him from the dead, He commanded, “Unbind him, and let him go” (John 11:44, ESV).

Though Lazarus had been given new life, he was still encased in the remnants of death—cloths that symbolized the old life and identity he had now been freed from. In the same way, when we are born again in Christ, we receive new spiritual life, but the remnants of our former sinful nature may still cling to us, needing to be removed. Paul explains this in Romans 6:6, saying,

“For we know that our old self was crucified with Him so that the body ruled by sin might be done away with, that we should no longer be slaves to sin” (NIV).

Just as Lazarus had to shed his graveclothes—symbolising the old identity—to fully embrace his new life, we too must lay aside our “graveclothes” of sin—the thoughts, habits, and behaviours that once bound us. As Paul writes, we put off the “old self, which belongs to [our] former manner of life and is corrupt through deceitful desires” and “put on the new self, created after the likeness of God.” (Ephesians 4:22-24, ESV)

These remnants of our old selves no longer have a hold on us, but we must actively cast them aside to walk freely in the new life Christ has given us. This ongoing transformation, powered by the Holy Spirit, enables us to live out the abundant life God has intended for us, free from the grip of sin. Each day, as we surrender to God’s work in us, we exchange our graveclothes for robes of righteousness, clothing ourselves in the holiness and freedom that Christ won for us on the cross.

A New Power Source for Transformation

Galatians 6:15 reminds us that in Christ Jesus, neither our accomplishments nor our failures—whether “circumcision nor uncircumcision”—hold any strength, but only the new creation. The flow of divine influence and grace now originates from within, no longer from our efforts or lack thereof. Matthew Henry captures this beautifully:

“Grace makes the soul what it was never before…so that it has new inclinations, new principles, and new aims.”

This is God’s work, a testament to His glory and grace, and it reshapes us at every level.

Thus, we find that the Kingdom of God, this inward transformation, touches not just our standing with God but renews our whole existence from the inside out. Jesus’s call to “seek first the Kingdom” takes on new meaning as we recognize the Kingdom is cultivated within us. This inner transformation then flows naturally, inevitably, to touch every aspect of our lives—our minds, our relationships, and our world—echoing Jesus’s promise, “on earth as it is in heaven” (Matthew 6:10).

The new creation, therefore, is not merely an improvement; it is a miracle, a life altered by God Himself. This is the power and significance of becoming a new creation.