Transform (3345) (metaschematizo from metá = exchange or change of place or condition + schematÃzo = to form <> from schema = shape, outward form or fashion, the form that is seen) means to change the outward form or appearance of something. To alter the outward appearance in such a way as to deceive or to feign to be what one is not (see uses in 2 Cor 11:13, 14, 15) UBS Handbook notes that... This compound verb focuses on the unstable outward shape and appearance, as against the inner stable nature (The United Bible Societies' New Testament Handbook Series or Logos) TDNT adds that... The only LXX instance is in (apocryphal book) 4 Macc. 9:22 for the transforming of martyrs at death. Philo uses the verb for “to change into a new form.” Josephus has it for changing clothing or disguising as well as transforming. When Christ the Savior of the body returns, He will transform our physical body so that, while it will be the same body, it will no longer be subject to sin, lust, suffering, weakness, misuse, and neglect. Hallelujah! Vincent writes that metaschematizo... indicates a change in what is outward and shifting. The meaning of metaschematizo is illustrated by what it would mean to change a Dutch garden into an Italian garden -- this would be metaschematizo but to transform it into something wholly different, like a city is metamorphoo . (English "metamorphosis"). Wuest explains that metaschematizo means... means “to change one’s outward expression by assuming from the outside an expression that does not proceed from nor is it representative of one’s true inner nature.” The word “masquerade” is an exact English translation. Satan was originally the holy angel Lucifer. As such he gave outward expression of his inner nature as an angel of light, which expression proceeded from and was truly representative of that nature. That was morphoomai. Then he sinned and became an angel of darkness, giving outward expression of that darkness. That was morphoomai. Then he changed his outward expression from that of darkness to one of light by assuming from the outside, an expression of light, which outward expression did not come from nor was it representative of his inner nature as an angel of darkness. That is metaschematizo. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos) Wuest in his comments on Jude 1:4 ("certain persons have crept in unnoticed") draws a parallel from the verb metaschematizo explaining that this verb... refers to the act of an individual changing his outward expression by assuming an expression put on from the outside, an expression that does not come from nor is it representative of what he is in his inner character. Lucifer did that after he struck at God’s throne and became the fallen angel, Satan. As a fallen angel he gave expression to his sin-darkened heart. But he knew that he could not attract the human race that way. He must impersonate God if he expected to be worshipped as God. He therefore assumed an outward expression of light, put on from the outside and not representative of his inner sinful being. He disguised himself as an angel of light. His ministers, (servants), Modernistic preachers, have done the same (Jude 1:15). Using evangelical terms such as “salvation, faith, regeneration, atonement, resurrection,” they put their own private meanings upon them (which negate the orthodox view), and pose as orthodox exponents of Christianity. Reader, do not trust a Modernist any farther than you would a rattlesnake. A rattlesnake will give you warning before it strikes, but not a Modernist. The eternal welfare of your soul depends upon what you believe regarding the person and work of our Lord on the Cross. (Ibid) It is possible for Satan to metaschematizo, transform himself into an angel of light (see 2Co 11:14 below) by changing his outward appearance. But it would be impossible to apply metamorphoo to any such change for this would imply an internal change, a change not of appearance but of essence, which lies beyond his power. Here are the 6 uses of metaschematizo in the NT... 1 Corinthians 4:6 Now these things (speaking of factions, etc), brethren, I have figuratively applied to myself and Apollos for your sakes, that in us you might learn not to exceed what is written, in order that no one of you might become arrogant in behalf of one against the other. Thayer explains: To shape one's discourse so as to transfer to oneself what holds true of the whole class to which one belongs, ie, so as to illustrate by what one says of himself what holds true of all. TDNT: The use is literary. Paul does not mean that he is putting things in a figure of speech but that he is expressing the matter in another form, i.e., showing what the attitude of believers should be from the example of Apollos and himself. Ed: The idea is to show a connection or bearing of one thing on another as when one illustrates this connection with a figure of speech. 2 Corinthians 11:13 For such men are false apostles, deceitful workers, disguising (present tense - this is their continual practice to "stay under cover"!) themselves as apostles of Christ. 14 And no wonder, for even Satan disguises himself as an angel of light. 15 Therefore it is not surprising if his servants also disguise themselves as servants of righteousness; whose end shall be according to their deeds. Vincent comments: The changes described are changes in outward semblance (assuming another's appearance). False apostles appeared in the outward fashion of apostles of Christ; Satan takes on the outward appearance of an angel. All these changes are in the accidents of the life, and do not touch its inner, essential quality. On the other hand, a change in the inner life is described as a change of morphe, never of schema. NIDNTT comments: the thought is not that pseudo-apostles had transformed themselves into apostles, but that they had appeared as apostles and were regarded by some as such. At this time people did not sharply define what constituted an apostle. Paul’s opponents called themselves apostles and earnestly presented themselves as such. In the eyes of many, these opponents really were apostles. It was Paul who first called them false apostles. Philippians 3:21 who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself. Our humble body - This describes the body which belongs to and also characterizes our humble state. It is this physical form that is subject to wrinkles, change, weakness, sickness, death and decay. This state is far removed from the purpose for which God created man (and his body). The physical human body was created by God to be the vehicle through which we manifest the life that God has given each of us. In the Garden of Eden, the physical body was designed to serve God and so to be the instrument through which Adam and Eve glorified their Creator. There was nothing evil in their physical bodies as Moses attests recording that... the man and his wife were both naked and were not ashamed. (Genesis 2:25) Their lack of shame at nakedness was because at this time they were still without sin (see "the Sin") and thus without consciousness of moral guilt. Later, however, Sin brought an awareness that the springs of human life had been poisoned, both in themselves and in their progeny (Ro 5:12-note) and they were then "ashamed." In addition Sin resulted in our body becoming the seat of weakness, sickness, pain and suffering. Nevertheless, our physical bodies continue to be only instruments, and as such they can either be misused by serving "Sin" or they can be used as instruments to serve and glorify their Creator. Paul addresses this distinction in Romans 8 exhorting believers... Therefore do not let Sin reign in your mortal body (the physical body which itself is not evil) that you should obey its lusts, and do not go on presenting the members of your body to Sin as instruments of unrighteousness; but present (as when offering a sacrifice) yourselves to God as those alive from the dead, and your members as instruments of righteousness to God. (Ro 6:12, 13-note) There is nothing evil about the human body per se, but the evil lies in the sinful uses of the body. The mortal or physical body of fallen man thus serves as an instrument that manifests the lusts of the flesh and overt acts of sin. And because of sins, the mortal body is subject to death and decay. But then came the Cross. John Eadie comments that... The body of our humiliation is the body possessed by us in this state, and which also marks its humiliation. It connects us with the soil out of which it was formed, and by the products of which it is supported; on which it walks, and into which it falls at death. It keeps us in constant physical connection with earth, whatever be the progress of the spirit towards its high destiny—its commonwealth in heaven. Nay more, it limits intellectual power and development, impedes spiritual growth and enjoyment, and is soon fatigued with the soul's activity. Let one will as he pleases, his body presents a check on all sides, and at once warns him by the exhaustion he feels, and the curbs which so suddenly bring him to a pause. In it, too, are the seeds of disease and pain, from functional disorder and organic malady. It is an animal nature which, in spite of a careful and vigilant government, is prone to rebellious outbreaks. (The Epistle to the Philippians - online commentary at Google Books)