Perhaps you don't understand what I post and that's why you often say I'm not responding like you have also said here. The word "form" that you think means Jesus is in the form of God does not mean that and I wrote it down for you very plainly quoting some of the best biblical minds. They define the word "form" as an outward and not an inward. I have the outward form of my parents and that does not make me my parents.
You were asked multiple questions on how an impersonal thing could
Have an attitude or mind
no answer
consider
no answer
humble himself
no answer
exist in the form of God
We know God has no outward appearance
and the information provided as to the meaning morphe was mixed
Being (ὑπαρχων [huparchōn]). Rather, “existing,” present active participle of ὑπαρχω [huparchō]. In the form of God (ἐν μορφῃ θεου [en morphēi theou]). Μορφη [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 (ἁρπαγμον [harpagmon]). Predicate accusative with ἡγησατο [hēgēsato]. Originally words in -μος [-mos] signified the act, not the result (-μα [-ma]). The few examples of ἁρπαγμος [harpagmos] (Plutarch, etc.) allow it to be understood as equivalent to ἁρπαγμα [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 εἰναι ἰσα θεοι [to einai isa theoi]). Accusative articular infinitive object of ἡγησατο [hēgēsato], “the being equal with God” (associative instrumental case θεῳ [theōi] after ἰσα [isa]). Ἰσα [Isa] is adverbial use of neuter plural with εἰναι [einai] as in Rev. 21:16. Emptied himself (ἑαυτον ἐκενωσε [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
A.T. Robertson, Word Pictures in the New Testament (Nashville, TN: Broadman Press, 1933), Php 2:6.
The first word which we must carefully study is “form.” The Greek word has no reference to the shape of any physical object. It was a Greek philosophical term. Vincent has an excellent note on the word. In discussing it, he has among other things, the following to say: “We must here dismiss from our minds the idea of shape. The word is used in its philosophical sense to denote that expression of being which carries in itself the distinctive nature and character of the being to whom it pertains, and is thus permanently identified with that nature and character … As applied to God, the word is intended to describe that mode in which the essential being of God expresses itself.
Kenneth S. Wuest, Wuest’s Word Studies from the Greek New Testament: For the English Reader (vol. 5; Grand Rapids: Eerdmans, 1997), 62.
Being in the form of God (ἐν μορφῇ Θεοῦ ὑπάρχων). Being. Not the simple εἶναι to be, but stronger, denoting being which is from the beginning. See on Jas. 2:15. It has a backward look into an antecedent condition, which has been protracted into the present. Here appropriate to the preincarnate being of Christ, to which the sentence refers. In itself it does not imply eternal, but only prior existence. Form (μορφή). We must here dismiss from our minds the idea of shape. The word is used in its philosophic sense, to denote that expression of being which carries in itself the distinctive nature and character of the being to whom it pertains, and is thus permanently identified with that nature and character
Marvin Richardson Vincent, Word Studies in the New Testament (vol. 3; New York: Charles Scribner’s Sons, 1887), 430.
in the form of God (
not merely the nature of God, which however is implied: but, as in
Heb. 1:3, the ἀπαύγασμα τ. δόξης κ. χαρακτὴρ τ. ὑποστάσεως αὐτοῦ—cf. John 5:37, οὔτε εἶδος αὐτοῦ ἑωράκατε, with ib. 17:5, τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί
Henry Alford, Alford’s Greek Testament: An Exegetical and Critical Commentary (vol. 3; Grand Rapids, MI: Guardian Press, 1976), 166.
But scripture settles this
Hebrews 1:3 (KJV 1900) — 3
Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;
Now explain how an impersonal thing could be
the brightness of his glory, and the express image of his person, and upholding all things by the word of his power,
so you really have not met the obligation put to you.
