David B. Curtis
David B. Curtis
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Good morning, Bereans. This morning for our study of God's Word we are going to be looking at a couple of verses at the end of Philippians chapter 3. Before we jump into these verses, let's get some context. In chapter 3, in verses 4-11, Paul is talking about justification, which may be defined as that act of God whereby he declares righteous him who believes in Christ. Then he says:
Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Yeshua has made me his own. Philippians 3:12 ESV
Paul is saying, "I don't have it yet." What is it that he doesn't have yet? The verb lambano is transitive, but the object is not expressed. Is it the resurrection that he mentioned in verse 11 that he has not attained? Yes, the resurrection is included, but it is more than that. I think that what Paul is saying is that his justification had not yet been consummated. Paul was saying, "Not that I have already attained, or have already been justified." At the time of Paul's writing, righteousness was still a hope. Now, you might ask, "Didn't Paul and the New Testament saints already have the righteousness of God?" Not in its consummated sense. The futuristic perspective of God's righteousness was clearly expressed by Paul:
For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. Galatians 5:5 ESV
If righteousness was already a fulfilled or completed event, Paul made a big mistake in making "righteousness" by faith a matter of hope. If righteousness was a present reality, why would Paul hope for it?
Paul lived in what the Bible calls the "last days"- they were the last days of the Old Covenant. Those "last days" began at the teaching of Christ and ended at AD 70 when the Jewish temple was destroyed. We now live in what the Bible calls "the age to come," which is the New Covenant age. The forty-year period, from Pentecost to Holocaust, was a time of transition from the Old Covenant to the New Covenant. In this transition period, the New Covenant had been inaugurated but not consummated. It was a time of "already but not yet."
Paul's purpose in this transition age was to be made like Yeshua the Christ, which is to have Christ's righteousness.
Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Yeshua. Philippians 3:13-14 ESV
Paul says, "I do not consider that I have made it my own." This is the third time he said that. Paul is making it clear that he has not already attained the prize—justification. It could not be attained until the age ended and the New Covenant was fully consummated. (See message "The Transition Period")
I press on toward the goal for the prize of the upward call of God in Christ Yeshua. Philippians 3:14 ESV
"I press" is the Greek verb dioko ("to run swiftly in order to catch"). It is a present, active, indicative verb meaning: "I constantly pursue the goal." Why does he constantly pursue the goal? It was for the prize which is the perfection of the church—receiving Christ's righteousness, at the second coming. After speaking about the enemies of the Cross, the Judaizers (vs 17-19), and their adherence to the Old Covenant which would lead to destruction, he then returns to the theme of the prize that was soon to come.
But our citizenship is in heaven, and from it we await a Savior, the Lord Yeshua the Christ, Philippians 3:20 ESV
Here Paul strikes a contrast between the "enemies of the Cross" and believers whose citizenship is in heaven. "Our" is speaking of Paul and the Philippian believers and, in fact, all believers. For all of us who have been born again, our citizenship is in heaven. "Citizenship" is from the Greek word politeuma. It is only used here in the New Testament but it is related to the verb politeuomai (used in Philippians 1:27) to denote the Philippian Christians' "way of life," with special reference to their responsibility as members of a community.
We need to understand this word "politeuma" here so that we can understand what Paul is saying to the Philippians. We are removed from the original readers by two thousand years, and a cultural barrier, a language barrier, and a historical barrier. We need to break down some of these barriers so that we (twenty-first century American Christians) can understand what he is saying. This is a very unique word that he uses here, and it is unique to the Philippians.
The Roman world had colonies like Philippi, which was a small scale version of Rome (a little Rome). To be a Roman citizen was the epitome of human dignity. Being a Roman citizen was very important in that day. During the great civil war, Octavian defeated Anthony. After the battle, a number of soldiers were settled there and the town of Philippi became a Roman colony. Philippi was 800 miles from Rome geographically, but it was very near in mind set and lifestyle. There was great pride in the fact that they were a Polis (a city-state). It spoke of their protection, culture, and high esteem in the eyes of Rome. In Acts 16, we see the founding of the Philippian church. Notice how the Philippians saw themselves in Acts 16.
And when they had brought them to the magistrates, they said, "These men are Jews, and they are disturbing our city. They advocate customs that are not lawful for us as Romans to accept or practice." Acts 16:20-21 ESV
"Our city" is referring to Philippi. Notice that they saw themselves as "Romans." It is important that we understand this. Rome was their mother and they never forgot whom they belonged to. They spoke the Latin language, wore the Roman dress, and called the magistrates by their Latin or Roman names. They were deeply into Roman citizenship and all that it meant.
What did it mean to be a Roman citizen? I don't think that citizenship is all that big of a deal to people today—unless they came here from another country and had to work for their citizenship. To the Greeks, the Polis was not just a place to live, there was a tremendous pride in it. The people viewed their Polis as a partnership with other people to obtain the highest good for all society. There was very little living for one's self. It was the good of the Polis that was in the minds of the people. The individual citizen developed his abilities, his talents, and his skills, not for his own sake, but for the benefit of the community and for the sake of all. Mutuality, interdependence, and pride of the state was the issue. To live as a citizen polituomy would ring a bell in the minds of the Philippians.
So, Paul, using politeuma, was saying to the Philippians that they were to live for the good of others, and not of themselves. They were to use their talents, gifts, and abilities for the good of the community. We (all Christians) are a community of believers and our citizenship is in heaven. We are to live for the good of the kingdom of God and not just for ourselves.
"Our citizenship is in heaven"— The word "is" is the Greek word huparcho, which expresses the continued state of a thing; it is unalterable and unchangeable. It speaks of a fixedness. Our citizenship is fixed in heaven and is unalterable and unchangeable.
What is heaven? Could you give someone a definition of heaven if you were asked?
For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. Hebrews 9:24 ESV
Here we see that heaven is the abode of God. It is where God dwells. Heaven is not a place in this physical realm. Heaven is a literal place in the heavenly realm or dimension. As Christians, our citizenship is in heaven. We are in heaven in a positional sense now.
and raised us up with him and seated us with him in the heavenly places in Christ Yeshua, Ephesians 2:6 ESV
The word "seated" here is sugkathizō. It has the sun prefix which denotes: "union; with or together." This "sun" prefix tells us that this is a positional association. Obviously, you and I are not in heaven. We are in this building in Virginia Beach. But positionally, we are in heaven. And when our spirit leaves this realm at physical death, it will go to that realm in a locational sense. When we die physically, we will dwell in heaven—in the spiritual realm where God dwells.
For all of us who have placed our trust in Yeshua, we have eternal life, and we know that we are not going to live here forever. Everybody physically dies. But our hope is that when we die, we will live on eternally with Yahweh in heaven.
Paul goes on to say, "and from it we await a Savior, the Lord Yeshua the Christ"— the word "await" is from the Greek word apekdechomai. This Greek word is made up of three words put together: (1) to word "to receive," which speaks of a welcoming or appropriating reception such as is tendered to a friend who comes to visit, (2) the word "off," speaking here of the withdrawal of one's attention from other objects, and (3) the word "out," used here in a perfective sense which intensifies the already existing meaning of the word. The composite word speaks of an attitude of intense yearning and eager waiting for the coming of the Lord. The first-century believers waited for the Lord. We don't wait because he returned in that first-century generation.
This Greek word (apekdechomai) is only used seven times in the New Testament and every one of them is in reference to the Second Coming. Apekdechomai is used three times in Romans 8:
For the creation waits (apekdechomai) with eager longing for the revealing of the sons of God. Romans 8:19 ESV
Who the "sons of God" were would be revealed when the Lord returned, destroying Jerusalem and making it manifest that the Christians were His "sons."
And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly (apekdechomai) for adoption as sons, the redemption of our bodies. Romans 8:23 ESV
Redemption was tied with the second coming.
And then they will see the Son of Man coming in a cloud with power and great glory. Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near." Luke 21:27-28 ESV
The "these things" in the context of this verse is the destruction of Jerusalem. Redemption was complete when the Lord returned, destroying Jerusalem and ending the Old Covenant.
But if we hope for what we do not see, we wait (apekdechomai) for it with patience. Romans 8:25 ESV
The context of all of these verses in Romans 8 is that of the second coming.
so that you are not lacking in any gift, as you wait (apekdechomai) for the revealing of our Lord Yeshua the Christ, 1 Corinthians 1:7 ESV
For through the Spirit, by faith, we ourselves eagerly wait (apekdechomai) for the hope of righteousness. Galatians 5:5 ESV
so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting (apekdechomai) for him. Hebrews 9:28 ESV
Notice in this verse in Hebrews that when Christ appears the SECOND time, it is for SALVATION. So, the Lord whom they "eagerly awaited" was to bring to them righteousness at the Parousia.
But our citizenship is in heaven, and from it we await a Savior, the Lord Yeshua the Christ, Philippians 3:20 ESV
Who are the "WE" in Philippians 3:20 who were eagerly waiting for the Lord? Whom was Paul writing to? He was writing to Philippian Christians who lived in the first century. It was these first-century saints who were "eagerly waiting" for the second coming. Why did they think he would come in their lifetime? Were they confused?
The return of Yeshua the Christ is mentioned in every one of the New Testament books except for Galatians and the very short books of Second and Third John and Philemon. The return of Christ is a major theme of the New Testament. As you study this theme of the return of Christ, you find that the first-century church expected the Lord to return in their lifetime. They thought this because Yeshua taught a first-century return and so did the apostles.
Truly, I say to you, this generation will not pass away until all these things take place. Matthew 24:34 ESV
If you are going to believe what Yeshua is saying here, if you are going to hold to the TIME of his second coming, you are going to have to have a paradigm shift in your view of the NATURE of the second coming. His coming was not a physical destruction of the planet but a spiritual change of covenants.
In verse 3, Yeshua's disciples asked Him a question. His answer to the question is directed to those disciples. The "YOU" in the text is the disciples of the first century, not you in the twenty-first century. What generation did he mean? The simple answer is the one he was talking to. When Yeshua said in verse 34, "Verily, I say to you," He meant the people to whom He was talking. A generation is basically a forty-year period, when Yeshua said, "his generation," He meant "your generation will not pass, till all these things be fulfilled." Yeshua was telling them that all these things (the gospel being preached in all the world, the abomination of desolation, the great tribulation, and the coming of the Son of man, etc.) would happen in their lifetime.
Paul told the first-century Roman Christians that God would crush Satan under their feet shortly!
The God of peace will soon crush Satan under your feet. The grace of our Lord Yeshua the Christ be with you. Romans 16:20 ESV
Remember, audience relevance. Do you think that the believers at Rome could have conceived of 2,000 plus years as shortly? If it was to be some 2,000 plus years, how could he crush him under "their" feet? The people to whom this was written are dust now—they have no feet.
Paul said to this to the first-century Thessalonian saints:
For this we declare to you by a word from the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep. 1 Thessalonians 4:15 ESV
Paul expected some of them to be alive when the Lord returned.
Paul told Timothy that the Lord was "about to" return.
I charge you in the presence of God and of Christ Yeshua, who is to judge the living and the dead, and by his appearing and his kingdom: 2 Timothy 4:1 ESV
Here Paul uses the Greek word mello, which means "about to." Paul is telling Timothy that the Lord Yeshua the Christ was about to judge the living and the dead at His second coming.
James encouraged the persecuted first-century believers, to whom he wrote, to:
Be patient, therefore, brothers, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient about it, until it receives the early and the late rains. You also, be patient. Establish your hearts, for the coming of the Lord is at hand. Do not grumble against one another, brothers, so that you may not be judged; behold, the Judge is standing at the door. James 5:7-9 ESV
Christians were suffering under the persecutions of the Jews, and they are told to be patient until the coming of the Lord. Are we to understand James as saying, "Hang on, in just 2,000 plus years the Lord will come and end the Jewish persecution"? I can't see how that would be much comfort to them.
Peter told his readers that grace would be brought to "them" at the revelation of Yeshua the Christ.
Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Yeshua the Christ. 1 Peter 1:13 ESV
I think you get the point. The Lord Yeshua was expected to return in the first century, and I believe He did. He kept his word and returned in judgment upon Jerusalem in AD 70, thus, putting an end to the Old Covenant and consummating the New Covenant.
Now, back to our text. Notice what Paul said would happen at the second coming? At His "revelation," Yeshua the Christ will
will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself. Philippians 3:21 ESV
The futurist looks at this verse and says, "When the Lord returns some day in the future, he will transform our dead decaying bodies into spiritual bodies like his." The problem with this is that the Lord has already returned, and whatever this is talking about has already happened! Whatever this verse is talking about happened in AD 70. So, has your body been transformed?
"Our lowly body"— the phrase "our body" is a plural possessive pronoun (our) with a singular noun (body). A basic Greek grammar rule says that generally pronouns and nouns should agree in number. Therefore, if the noun "body" is singular but follows a plural possessive pronoun such as "our," then the words are to be understood as a single corporate "body" (group, collective) to which everyone who is addressed belongs. This causes people to say that "our body" is referring to a corporate body and not an individual body.
That's certainly possible, but there are exceptions to this Greek rule that nobody seems to want to talk about, and context determines which way it goes. Context is king.
Nigel Turner's Greek Grammar says that "using a plural pronoun with a singular noun in order to put emphasis on the noun, but not deny the plurality of the noun, was a common Hebraism: Contrary to normal Greek and Latin practice, the NT sometimes follows the Aramaic and Hebrew preference for a distributive singular. Something belonging to each person in a group is placed in the singular."
The words "our (plural) body (singular)" in and of themselves do not prove a corporate body is in view. It could go either way based on context. So, let's look at the context. Paul calls this body a "lowly body." In the Greek it is soma tes tapeinoseos, which literally is "body of our humiliation." "Lowly" is from the Greek tapeinōsis which means of low estate.
I see "lowly body" as referring to the individual person and not to a corporate body. What corporate body could be called "a lowly body"? Someone is bound to say the body of Moses could be called lowly. I agree, but is Paul speaking only to Jews? No, there were Gentiles in the Philippian church. In the context, when Paul says "our" he is speaking of himself and all the Philippian believers.
Every other instance of this word "lowly" (tapeinosei) in the New Testament refers to specific individuals in a state of humiliation. It is only used 4 times in the New Testament. Let's look at them.
for he has looked on the humble estate of his servant. For behold, from now on all generations will call me blessed; Luke 1:48 ESV
In his humiliation justice was denied him. Who can describe his generation? For his life is taken away from the earth." Acts 8:33 ESV
and the rich in his humiliation, because like a flower of the grass he will pass away. James 1:10 ESV
In these four uses the form of this word is a noun. But the verb form of this word, etapeinosen, is used of Yeshua in chapter 2:8.
And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Philippians 2:8 ESV
The verb points to Yeshua's humble state as a "human." This fits with every other New Testament use of this word. This makes me think that Paul was referring to the individual human, not a corporate body, when he used the phrase "lowly body."
"Who will transform our lowly body"— If this has already happened, how has our body been transformed? To understand this, we must first understand the word "transformed." It is the Greek word metaschematizo. Strong says it means "to transfigure or disguise." Philo uses the verb for "to change into a new form." Josephus has it for changing clothing or disguising as well as transforming.
Wuest explains that metaschematizo means "To change one's outward expres-sion 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." (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos)
Danker, Arndt & Gingrich (BGAD) Greek-English Lexicon of the New Testament on metaschématizó notes that when used in the middle voice, which lends a more reflexive nuance, the intent is: "To feign to be what one is not. To change/disguise oneself."
Metaschématizó is found in the Greek versions of apocryphal works. For example, in a verse that seems to refer back to the "sons of God" mating with the "daughters of men" in Gen. 6:4, the Testament of Reuben 5:6 describes how Watchers (or angelic beings) changed their form to take on the appearance of men in order to be with human women. Similarly, in the Testament of Solomon, 20:13 uses the word to refer to demons changing form.
This word is used five times in the New Testament. The connotation in all five refers to the act of assuming an outward expression that does not come from within. Let's look at these verses and see if we can get a better understanding of this word.
I have applied [metaschematizo] all these things to myself and Apollos for your benefit, brothers, that you may learn by us not to go beyond what is written, that none of you may be puffed up in favor of one against another. 1 Corinthians 4:6 ESV
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."
Paul is here attempting to appeal to the baby Corinthians on their level, by "applying" (assuming an outward expression that does not come from within) himself and Apollos on their level. He had just rebuked them for schisms in chapter 3; and Paul, while knowing that he and Apollos were more mature than the Corinthians, didn't want to appear superior, for he wanted their focus to be on the Lord, not on them! The "applying" was assuming an outward expression that did not come from within. It was an appearance to keep from being seen as super-apostles in the eyes of the Corinthians.
Paul also uses this word metaschematizo in 2 Corinthians 11.
For such men are false apostles, deceitful workmen, disguising ([metaschematizo] themselves as apostles of Christ. And no wonder, for even Satan disguises [metaschematizo] himself as an angel of light. So it is no surprise if his servants, also, disguise [metaschematizo] themselves as servants of righteousness. Their end will correspond to their deeds. 2 Corinthians 11:13-15 ESV
The false apostles were not apostles of Christ, Satan was not an angel of light, and his ministers were not ministers of righteousness. They were all assuming an outward expression that did not come from within. In this same way, our lowly body was transformed.
Beginning with the completion of redemption at 70 AD, Christians acquired immortality.
Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. For this perishable body must put on the imperishable, and this mortal body must put on immortality. 1 Corinthians 15:51-53 ESV
The change was the putting on of immortality. The physical body is taking on a condition that is alien to its nature. It isn't changing its nature but is taking on a temporary condition by virtue of the spirit which is immortal. The lowly, physical body does not become "immortal." It merely achieves a special status by virtue of housing a Christian spirit that IS immortal. That is the meaning of metaschematizo, the putting on of a temporary quality that does not affect the true nature. That status is not carried over after death, when the spirit leaves.
Philippians 3:21 is not referring to some future raising up and changing of the physical body but, rather, it refers to the "putting on" of immortality as a direct result of the indwelling of the immortal spirit while the Christian is physically alive!
Doesn't metaschematizo mean that the rapture doctrine is false. How can the body be transformed if it is raptured? When is the body transformed? At the second coming. How can the body assume an outward expression that does not come from within if it is raptured?
who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself. Philippians 3:21 ESV
Paul goes on to say, "to be like his glorious body"—the words "to be like" is the Greek word summorphos, which comes from morphe, meaning "the essential character of something, the essential form which never alters." The word Paul uses here is not morphe but summorphos, which means "jointly formed." The prefix "sun" (soon) denotes "union; with or together." This "sun" prefix tells us that this is a positional association.
Notice that the "metaschematizo" of the lowly body results in the "summorphos" of the body. The pronoun "auto" (his) refers back to the lowly body and is described as being "summorphon" because it had been metaschematizo.
Verse 21 reads like this: "Who [Christ] will transform [metaschematizo] our lowly body that it [our lowly body] may be conformed [summorphon] to his glorious body."
Our body did not become a glorious body, but is glorious only in its association with His glorious body. Christ's body is literally glorified and ours is co-glorified. We are glorified only in a positional sense.
For example:
We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. Romans 6:4 ESV
The word" buried" here is sunthapto. Were we physically, literally buried? No. Was Christ? Yes. We were buried only by association with Christ—it was HIS burial, but our co-burial through his baptism.
This same association applies in Philippians 3:21; "Who (Christ) will transform [metaschematizo - the act of assuming an outward expression that does not come from within] our lowly body that it [our lowly body] may be conformed [summorphon- co-formed, associated to the fashion of His, not our body] to his glorious body."
It was Christ's body that was "morphed" and made glorious. Our body obtains this glory in this life only through association, or being "with-morphed," if you will. That is why the physical body is now assuming an outward expression that does not come from within—it is housing the now immortal spirit, but it doesn't appear that way. It is not an immortal body. The body is no more "morphed" than it is "buried" in Romans 6:4. Futurists that see a physical glorified body in this verse, totally gloss over the Greek used in this verse.
The lowly body of the Christian (since 70 AD) has taken on (through the "change" of 1 Corinthians 15:51-52) an outward expression that does not come from within because of the immortality of the spirit within, and, as such, is in association with Christ's (and ONLY Christ's) transformed and glorified body. Only Christ was given this transformation because only His body was free of corruption and was promised not to see decay. Nowhere will you find a verse that talks about our physical body being "morphed" or changed into a glorious body.
This word summorphon is also used in Romans 8.
For those whom he foreknew he also predestined to be conformed [summorphon] to the image of his Son, in order that he might be the firstborn among many brothers. Romans 8:29 ESV
Because Christians are joined to Christ, they are summorphon - co-formed into His image. It is this association to Christ's nature, this summorphon with the image of Christ, that is responsible for the metaschematizo, or new condition, of the living saint from 70 AD onward!
We must understand that the sun prefix on the word, summorphon, shows not an exact likeness to the nature of Christ, but an association with Christ's nature.
We also see this positional association in Romans 6 (co-buried, co-crucified, co-resurrected with Christ); Ephesians 2 (co-quickened, co-raised, co-seated in heaven with Christ); and Colossians 2 (co-buried, co-raised, co-quickened). These all utilize the sun or co- prefix and all demand a positional stance of the believer with the reality of Christ. Christ was buried, raised, quickened, and is seated in heaven. The believer is co-buried, co-raised, co-quickened, and co-seated in heaven. In Christ is the reality; in the believers is the association with that reality.
So, in this verse, it is an association with CHRIST'S nature that is essential. Only by and through that can there be a metaschematizo of the believer, a putting on of a new condition, a "refashioning."
So, Paul is saying that at the return of Christ, believers will be "transformed," that is, their spirit will become immortal while dwelling in a physical body. This change took place because of the believer's association with Christ's glorified body. This is the change that 1 Corinthians 15:51 speaks of.
Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, 1 Corinthians 15:51 ESV
Now, notice how Paul says that this "transformation" is to take place.
who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself. Philippians 3:21 ESV
He says that it is, "by the power that enables him even to subject all things to himself." This change in the believers was to occur when Christ subdued all things. When did that happen?
Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. 1 Corinthians 15:24-26 ESV
Christ's glorious power was made manifest in the second coming when he destroyed spiritual death and brought immortality.
Does Christ's reign come to an end? What does the word "until" mean? The Greek phrase used here is hos achri. This phrase is only used four times in the New Testament, and means "even unto a point." Thayer says, "It is used of things that actually occurred and up to the beginning of which something continued." It is a point of reference and not a point of cessation.
He reigns even unto the point that all His enemies are put under His feet. It is a point of reference. His reign will never end (Daniel 7:13-14; Micah 4:7; Hebrews 1:8). Christ's rule never ends. His kingdom is an everlasting kingdom and so is His reign. So, hos achri here is clearly not cessation.
Believers, we have immortality now, but we dwell in a mortal body. Our body is disguised assuming an outward expression that does not come from within. It looks like everyone else's body but it is housing an immortal spirit. The person we really are is disguised. When we die physically, our immortal spirit will put on an immortal body and we will forever dwell with the Lord.