Lexical Summary metaschématizó: To transform, to change appearance, to disguise Original Word: μετασχηματίζω Strong's Exhaustive Concordance to transform, disguiseFrom meta and a derivative of schema; to transfigure or disguise; figuratively, to apply (by accommodation) -- transfer, transform (self). see GREEK meta see GREEK schema HELPS Word-studies 3345 metasxēmatízō (from 3326 /metá, "with, bringing about change, after-effect" and 4976 /sxḗma, "outward shape") – properly, to change outward appearance after a change. NAS Exhaustive Concordance Word Originfrom meta and schématizó (to give a certain form to something) Definition to change in fashion or appearance NASB Translation disguise (1), disguises (1), disguising (1), figuratively applied (1), transform (1). Thayer's Greek Lexicon STRONGS NT 3345: μετασχηματίζωμετασχηματίζω: future μετασχηματίσω (cf. Buttmann, 37 (32)); 1 aorist μετεσχημάτισα; middle present μετασχηματίζομαι; to change the figure of, to transform (see μετά, III. 2): τί, Philippians 3:21 (see below); middle followed by εἰς τινα, to transform oneself into someone, to assume one's appearance, 2 Corinthians 11:13f; followed by ὡς τίς, so as to have the appearance of someone, 2 Corinthians 11:15; μετασχηματίζω τί εἰς τινα, to shape one's discourse so as to transfer to oneself what holds true of the whole class to which one belongs, i. e. so as to illustrate by what one says of himself what holds true of all: 1 Corinthians 4:6, where the meaning is, 'by what I have said of myself and Apollos, I have shown what holds true of all Christian teachers.' (4 Macc. 9:22; Plato, legg. 10, p. 903 e.; (Aristotle, de caele 3, 1, p. 298{b}, 31, etc.); Josephus, Antiquities 7, 10, 5; 8, 11, 1; Plutarch, Ages. 14; def. orac. c. 30; (Philo, leg. ad Gaium § 11); Sextus Empiricus, 10, p. 688, Fabric. edition (p. 542, 23 edition, Bekker).) Topical Lexicon Transformative Language in Pauline ThoughtThe verb occurs exclusively in the Pauline corpus and consistently carries the idea of a change in outward form that either conceals an underlying reality or splendidly reveals it. Paul’s choice of the term allows him to speak both of deceptive masquerade and of glorious, God-wrought metamorphosis, thereby unfolding two opposite spiritual dynamics: counterfeit ministry rooted in pride and genuine transformation rooted in Christ’s power. Usage in Apostolic Instruction (1 Corinthians 4:6) In the Corinthian correspondence Paul first employs the word to describe a deliberate literary device: “I have applied these things to myself and to Apollos for your benefit” (1 Corinthians 4:6). By “applying” or “transferring” the earlier illustrations to himself, he redirects the congregation’s factional pride toward Scripture’s authority—“so that you may learn…‘Do not go beyond what is written.’” Here transformation is pedagogical: Paul reshapes examples to place the cross, not personalities, at the center of church life. The verse models humble self-application of truth before its proclamation to others, an enduring principle for teachers and leaders. Warning Against Satanic Counterfeits (2 Corinthians 11:13-15) Three subsequent uses cluster in Paul’s stern exposure of false apostles: • “For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ.” The language of disguise underscores that evil often advances under the appearance of good. Satan’s servants do not announce their allegiance; they adopt the external trappings of light and righteousness. Pastoral vigilance therefore requires judging ministries not by charisma or apparent success but by fidelity to the gospel and observable fruit (compare Matthew 7:15-20). Historically this text has armed the church against docetism, Gnostic elitism, medieval indulgence peddlers, and modern prosperity peddlers—any movement that cloaks self-exaltation in pious garb. The Eschatological Reversal (Philippians 3:21) Against the bleak picture of counterfeit transformation Paul sets the radiant hope of believers: Christ “will transform our lowly bodies to be like His glorious body” (Philippians 3:21). The same verb that describes Satan’s fleeting masquerade here depicts the Creator’s final act upon His redeemed. The contrast is striking: • Satan changes appearance to deceive; Christ changes believers’ appearance to complete redemption. This promise affirms the continuity of identity (our bodies remain ours) yet also the discontinuity of risen glory (they become like His). It anchors Christian perseverance: the present “lowly” state is temporary, destined for splendor by the Lord’s sovereign energy. Theological Themes 1. Authenticity versus Appearance Scripture differentiates between surface alteration and inner reality. Only the Spirit can effect a change that integrates the outward and inward (compare Romans 12:2; 2 Corinthians 3:18, a related but different verb). 2. Discernment in Ministry The church must test teachers by doctrine and life, remembering that plausible externals may veil destructive error. This discernment is an act of love, safeguarding the flock from the wolf in shepherd’s clothing. 3. Hope-Filled Anthropology Human embodiment is not discarded but transformed. The bodily resurrection affirms creation’s goodness and Christ’s lordship over every sphere, countering both materialistic despair and spiritualistic escapism. Historical Reception Early fathers such as Irenaeus appealed to Philippians 3:21 to argue for a literal, physical resurrection, countering Gnostic claims that salvation concerned only the soul. Medieval commentators like Aquinas linked the verse to the doctrine of glorification, explaining the resurrected body’s impassibility and clarity. Reformers drew from 2 Corinthians 11 to defend sola Scriptura against traditions that, in their view, had masked human invention with ecclesiastical authority. Practical Implications for Contemporary Discipleship • Teach Scripture with transparent integrity, “applying” lessons first to oneself. Summary The five New Testament occurrences of this verb form a concise theology of transformation: deceptive, self-promoting change on the one hand; redemptive, Christ-exalting change on the other. Disciples are called to reject the former, discern it in others, and embrace the latter in confident hope, looking to the day when the Savior’s creative power will clothe them in everlasting glory. Forms and Transliterations μετασχηματιζεται μετασχηματίζεται μετασχηματιζομενοι μετασχηματιζόμενοι μετασχηματιζονται μετασχηματίζονται μετασχηματισει μετασχηματίσει μετεσχηματισα μετεσχημάτισα metaschematisei metaschematísei metaschēmatisei metaschēmatísei metaschematizetai metaschematízetai metaschēmatizetai metaschēmatízetai metaschematizomenoi metaschematizómenoi metaschēmatizomenoi metaschēmatizómenoi metaschematizontai metaschematízontai metaschēmatizontai metaschēmatízontai meteschematisa meteschemátisa meteschēmatisa meteschēmátisaLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance 1 Corinthians 4:6 V-AIA-1SGRK: δέ ἀδελφοί μετεσχημάτισα εἰς ἐμαυτὸν NAS: brethren, I have figuratively applied to myself KJV: brethren, I have in a figure transferred to INT: moreover brothers I transferred to myself 2 Corinthians 11:13 V-PPM-NMP 2 Corinthians 11:14 V-PIM-3S 2 Corinthians 11:15 V-PIM/P-3P Philippians 3:21 V-FIA-3S Strong's Greek 3345 |
    |