436
t Rom. i. 23, Viii. LxX.
u 1 Cor. vii.
I. ν Matt. xviii. 4, xxiii. 12; 2 Cor. xi. 7 al.
cit.), to discuss the relation of μορφή to terms such as οὐσία, φύσις and εἶδος in their philosophical refinements. It is far more probable that Paul uses µορφ. here απ a loose, popular sense, as we use ‘nature’’’ (Guardian, Jan. 1, 1896). He means, of course, in the strictest sense that the pre-existing Christ was Divine. For p. always signifies a form which truly and fully expresses the being which underlies it. But in trying to reach a conception of the pre-existing nature of his Lord, he is content to think of Him as the εἰκὼν τοῦ Θεοῦ (Col. i. 15), as sharing in that δόξα (on the close relation of p. and δόξα see Nestle, SK., 1893, pp. 173, 174) which is the manifestation of the Divine nature (cf. John xvii. 5, Heb. i. 3), as possessing, that is to say, the same kind of existence as God possesses, without indulging in speculations on the meta-
hysical relationship of the Son to the Father. So in 2 Cor. viii. g (the closest parallel in thought to this) he describes the same condition by the words πλούσιος év. And this reminds us of the point of emphasis, the unspeakable contrast be- tween the heavenly and earthly states, the p. Θεοῦ and the p. δούλον. The Apostle’s mind is overpowered by the profound ethical meaning and value of the Humiliation.—twdpywv. Probably = “ being constitutionally " (Evans on 1 Cor. xi. 7), “‘being by nature”. Cf. Liturgy of 5. Fames (Hammond, Litt., Ρ. 45, quoted by Giff.), παιδίον γέγονεν ὁ πρὸ αἰώνων ὑπάρχων Θεὸς ἡμῶν. At the same time, in later Greek, it is often ἃ mere copula. of Gildersleeve on Justin M., Afol.,i.,2. This participle represents the imperfect as well as the present tense. So probably here.—apwaypév. In the absence of relevant evidence for this word, its precise significance must largely be determined by the context. Accordingly it must be discussed in close connection with τὸ εἶν. ἴσα Θ. ‘Did not consider τὸ ε. t, O.asan ἁρπαγμός.' What is the relation of τὸ ε. ἰ. Θ. to popdy? The words mean “the being on an equality with God” (R.V.). It is surely needless to make any fine distinctions here, as Giff. does (of. cit., p. 242), between εἶναι ἴσος as = equality of nature and εἶναι ἴσα as pointing to ‘the state and circum- stances which are separable from the essence and therefore variable or acci-