Excuse me bigd, but where did you get this from, "having a form of devoutness?" Where is that in the text of Philippians 2:6? The following is what Greek Scholar A.T.Robertson says about Philippians 2:6,7. Can you please tell me where you disagree?
"Verse 6
Being (υπαρχων — huparchōn). Rather, “existing,” present active participle of υπαρχω — huparchō In the form of God (εν μορπηι τεου — en morphēi theou). Μορπη — Morphē means the essential attributes as shown in the form. In his preincarnate state Christ possessed the attributes of God and so appeared to those in heaven who saw him. Here is a clear statement by Paul of the deity of Christ.
A prize (αρπαγμον — harpagmon). Predicate accusative with ηγησατο — hēgēsato Originally words in μος — ̇mos signified the act, not the result (μα — ̇ma). The few examples of αρπαγμος — harpagmos (Plutarch, etc.) allow it to be understood as equivalent to αρπαγμα — harpagma like βαπτισμος — baptismos and βαπτισμα — baptisma That is to say Paul means a prize to be held on to rather than something to be won (“robbery”). To be on an equality with God (το ειναι ισα τεοι — to einai isa theoi). Accusative articular infinitive object of ηγησατο — hēgēsato “the being equal with God” (associative instrumental case τεωι — theōi after ισα — isa). Ισα — Isa is adverbial use of neuter plural with ειναι — einai as in Revelation 21:16. Emptied himself (εαυτον εκενωσε — heauton ekenōse). First aorist active indicative of κενοω — kenoō old verb from κενος — kenos empty. Of what did Christ empty himself? Not of his divine nature. That was impossible. He continued to be the Son of God. There has arisen a great controversy on this word, a Κενοσις — Kenosis doctrine. Undoubtedly Christ gave up his environment of glory. He took upon himself limitations of place (space) and of knowledge and of power, though still on earth retaining more of these than any mere man. It is here that men should show restraint and modesty, though it is hard to believe that Jesus limited himself by error of knowledge and certainly not by error of conduct. He was without sin, though tempted as we are. “He stripped himself of the insignia of majesty” (Lightfoot).
[HR][/HR]Verse 7
The form of a servant (μορπην δουλου — morphēn doulou). He took the characteristic attributes (μορπην — morphēn as in Phlippians 2:6) of a slave. His humanity was as real as his deity.
In the likeness of men (εν ομοιωματι αντρωπων — en homoiōmati anthrōpōn). It was a likeness, but a real likeness (Kennedy), no mere phantom humanity as the Docetic Gnostics held. Note the difference in tense between υπαρχων — huparchōn (eternal existence in the μορπη — morphē of God) and γενομενος — genomenos (second aorist middle participle of γινομαι — ginomai becoming, definite entrance in time upon his humanity)."
IN GOD THE SON,
bluto
"Verse 6
Being (υπαρχων — huparchōn). Rather, “existing,” present active participle of υπαρχω — huparchō In the form of God (εν μορπηι τεου — en morphēi theou). Μορπη — Morphē means the essential attributes as shown in the form. In his preincarnate state Christ possessed the attributes of God and so appeared to those in heaven who saw him. Here is a clear statement by Paul of the deity of Christ.
A prize (αρπαγμον — harpagmon). Predicate accusative with ηγησατο — hēgēsato Originally words in μος — ̇mos signified the act, not the result (μα — ̇ma). The few examples of αρπαγμος — harpagmos (Plutarch, etc.) allow it to be understood as equivalent to αρπαγμα — harpagma like βαπτισμος — baptismos and βαπτισμα — baptisma That is to say Paul means a prize to be held on to rather than something to be won (“robbery”). To be on an equality with God (το ειναι ισα τεοι — to einai isa theoi). Accusative articular infinitive object of ηγησατο — hēgēsato “the being equal with God” (associative instrumental case τεωι — theōi after ισα — isa). Ισα — Isa is adverbial use of neuter plural with ειναι — einai as in Revelation 21:16. Emptied himself (εαυτον εκενωσε — heauton ekenōse). First aorist active indicative of κενοω — kenoō old verb from κενος — kenos empty. Of what did Christ empty himself? Not of his divine nature. That was impossible. He continued to be the Son of God. There has arisen a great controversy on this word, a Κενοσις — Kenosis doctrine. Undoubtedly Christ gave up his environment of glory. He took upon himself limitations of place (space) and of knowledge and of power, though still on earth retaining more of these than any mere man. It is here that men should show restraint and modesty, though it is hard to believe that Jesus limited himself by error of knowledge and certainly not by error of conduct. He was without sin, though tempted as we are. “He stripped himself of the insignia of majesty” (Lightfoot).
[HR][/HR]Verse 7
The form of a servant (μορπην δουλου — morphēn doulou). He took the characteristic attributes (μορπην — morphēn as in Phlippians 2:6) of a slave. His humanity was as real as his deity.
In the likeness of men (εν ομοιωματι αντρωπων — en homoiōmati anthrōpōn). It was a likeness, but a real likeness (Kennedy), no mere phantom humanity as the Docetic Gnostics held. Note the difference in tense between υπαρχων — huparchōn (eternal existence in the μορπη — morphē of God) and γενομενος — genomenos (second aorist middle participle of γινομαι — ginomai becoming, definite entrance in time upon his humanity)."
IN GOD THE SON,
bluto
