Previous scholarship on the cosmic eschatology of Hebrews 12:25-29 generally suggests a pessimistic view of the created world’s destiny. Some scholars, drawing on Platonist or Philonic thought, argue for a metaphysical dualism (e.g., James Thompson, Wilfried Eisele). They contend that Hebrews’ inherent pessimism regarding the material world naturally leads to the expectation of cosmic dissolution followed by a purely spiritual heaven. Other scholars interpret the cosmic shaking eschatologically, as a component of the end-time events (e.g., Edwin Adams, Scott D. Mackie). Yet, they also posit the annihilation of the current cosmos, succeeded by its replacement of a new one. In this paper, I argue that Hebrews 12:25-29 presents a vision of cosmic transformation rather than annihilation. Two key arguments must be addressed at the outset. First, within the context of Hebrews, μετάθεσις should be understood as “transformation entailing removal.” Second, drawing on Old Testament texts crucial to Hebrews—Haggai 2; LXX Psalms 92.00 and 95.00 (following Vanhoye)—the distinction between the “shakable” and “unshakable” realms is not based on inherent metaphysical qualities (e.g., material vs. immaterial) but rather on their relationship to God. Specifically, the dividing line is not metaphysical, separating material and immaterial, but is defined by posture toward God’s sovereign rule—that is, submission to or rejection of his authority. Those aligned with God’s purposes are designated “unshakable.” Through God’s judgment, the Son’s enemies will be overthrown (1:13; 10:13; cf. Ps 110:1), subjecting “all things” under his feet (2:8; cf. Ps 8:6) and making “all things” his inheritance (1:2). This future reality is a reintegration of creation and reconstitution of creation as God’s temple. This eschatological transformation is neither a simple return to an Edenic state nor a complete re-creation but a comprehensive transformation, so that the new cosmos becomes like heaven. Consequently, the eschatological transformation can be understood as the “heavenization” of the cosmos, a process involving: (1) the removal of opposing powers hostile to God’s reign; (2) the elevation of the transformed cosmos to a heavenly state under Christ’s dominion; and (3) the union of this transformed cosmos with the New Jerusalem, resulting in a restored and eternal inhabited world.