Actually, Christ as still being human, as Paul shows us, is more in a figurative than in a real sense: Paul shows us that the contrast between Jesus' nature with that of human nature, and to show us as well that Christ is both human and Divine:
Pauline Christology
St. Paul insists on the truth of Christ's real humanity and Divinity, in spite of the fact that at first sight the reader is confronted with three objects in the Apostle's writings: God, the human world, and the Mediator. But then the latter is both Divine and human, both God and man.
(a) Christ's Humanity in the Pauline Epistles
The expressions "form of a servant", "in habit found as a man", "in the likeness of sinful flesh" (Phil., ii, 7; Rom., viii, 3) may seem to impair the real humanity of Christ in the Pauline teaching. But in reality they only describe a mode of being or hint at the presence of a higher nature in Christ not seen by the senses, or they contrast Christ's human nature with the nature of that sinful race to which it belongs. On the other hand the Apostle plainly speaks of Our Lord manifested in the flesh (I Tim., iii, 16), as possessing a body of flesh (Col., i, 22), as being "made of a woman" (Gal., iv, 4), as being born of the seed of David according to the flesh (Rom., i, 3), as belonging according to the flesh to the race of Israel (Rom., ix, 5). As a Jew, Jesus Christ was born under the Law (Gal., iv, 4). The Apostle dwells with emphasis on Our Lord's real share in our physical human weakness (II Cor., xiii, 4), on His life of suffering (Heb., v, 8) reaching its climax in the Passion (ibid., i, 5; Phil., iii, 10; Col., i, 24). Only in two respects did Our Lord's humanity differ from the rest of men: first in its entire sinlessness (II Cor., v, 21; Gal., ii, 17; Rom., vii, 3); secondly, in the fact that Our Lord was the second Adam, representing the whole human race (Rom., v, 12-21; I Cor., xv, 45-49).
(b) Christ's Divinity in the Pauline Epistles
According to St. Paul, the superiority of the Christian revelation over all other Divine manifestations, and the perfection of the New Covenant with its sacrifice and priesthood, are derived from the fact that Christ is the Son of God (Heb., i, 1 sq.; v, 5 sq.; ii, 5 sq.; Rom., i, 3; Gal., iv, 4; Eph., iv, 13; Col., i, 12 sq.; ii, 9 sq.; etc.). The Apostle understands by the expression "Son of God" not a merely moral dignity, or a merely external relation to God which began in time, but an eternal and immanent relation of Christ to the Father. He contrasts Christ with, and finds Him superior to, Aaron and his successors, Moses and the Prophets (Heb., v, 4; x, 11; vii, 1-22; iii, 1-6; i, 1). He raises Christ above the choirs of angels, and makes Him their Lord and Master (Heb., i, 3; 14; ii, 2-3), and seats Him as heir of all things at the right hand of the Father (Heb., i, 2-3; Gal., iv, 14; Eph., i, 20-21). If St. Paul is obliged to use the terms "form of God", "image of God", when he speaks of Christ's Divinity, in order to show the personal distinction between the Eternal Father and the Divine Son (Phil., ii, 6; Col., i, 15), Christ is not merely the image and glory of God (I Cor., xi, 7), but also the first-born before any created beings (Col., i, 15), in Whom, and by Whom, and for Whom all things were made (Col., i, 16), in Whom the fulness of the Godhead resides with that actual reality which we attach to the presence of the material bodies perceptible and measurable through the organs of our senses (Col., ii, 9), in a word, "who is over all things, God blessed for ever" (Rom., ix, 5).