IMHO - Paul did NOT clearly say he "Appeared as a human"
rather it says "and was made in the likeness of men"
He was MADE
yes, he was 100% human - and just like Adam - had no sin!
You say he "appeared" So when he was on the cross - did he just "appear" that he shed his blood and then died
or did he actually shed he blood then died.
So it looks like we (and not just me) have a difference of opinion.
The Greek word used in Philippians 2:7, is "ὁμοίωμα", which means, "likeness i. e. resemblance" (Thayer Greek Lexicon; Abbott-Smith Greek Lexicon, etc). What this means is, that Jesus Christ was "like" any other human, when you saw Him, but essentially was not, as He was after His Incarnation, always fully God and fully Man, except sin, The God-Man, and not just another mere human being. How can you call someone who is "God in the flesh", a "human being"? When He is Almighty God manifested in the flesh, as 1 Timothy 3:16 says? Jesus' human nature is very real, as He is consubstantial with us, except sin. It is because that He is always MORE than just a Man. As I said, His "body" is no "phantom" as the Gnostics taught, but very real. I have used Biblical language as the Greek says, so it is not my personal "theology".
This is what the Greek scholar Dr A T Robertson says:
In the likeness of men (εν ομοιωματ ανθρωπων). 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 (eternal existence in the μορφη of God) and γενομενος (second aorist middle participle of γινομα, becoming, definite entrance in time upon his humanity).
And, Dr M R Vincent
Was made in the likeness of men (ἐν ὁμοιώματι ἀνθρώπων γενόμενος)
Lit., becoming in, etc. Notice the choice of the verb, not was, but became: entered into a new state. Likeness. The word does not imply the reality of our Lord's humanity, μορφή form implied the reality of His deity. That fact is stated in the form of a servant. Neither is εἰκών image employed, which, for our purposes, implies substantially the same as μορφή. See on Col 1:15. As form of a servant exhibits the inmost reality of Christ's condition as a servant - that He became really and essentially the servant of men (Luk 22:27) - so likeness of men expresses the fact that His mode of manifestation resembled what men are. This leaves room for the assumption of another side of His nature - the divine - in the likeness of which He did not appear. As He appealed to men, He was like themselves, with a real likeness; but this likeness to men did not express His whole self. The totality of His being could not appear to men, for that involved the form of God. Hence the apostle views Him solely as He could appear to men. All that was possible was a real and complete likeness to humanity. What He was essentially and eternally could not enter into His human mode of existence. Humanly He was like men, but regarded with reference to His whole self, He was not identical with man, because there was an element of His personality which did not dwell in them - equality with God. Hence the statement of His human manifestation is necessarily limited by this fact, and is confined to likeness and does not extend to identity. “To affirm likeness is at once to assert similarity and to deny sameness” (Dickson). See on Rom 8:3.