Let this mind be in you, which was also in Jesus Christ, who being in the likeness of God and the rest of the passage, that is to say, it was not robbery at all that He is God, but He is so by nature, for it is called robbery, when a man seizes a rank or honor that is not his. It is a custom with men to seize what they suppose will be of advantage to them; again, it is handed down, that not by robbery did He wish to be compared with God, like one who wishes to rise against his lord, etc.; as we often say, that So and So thought this thing robbery, that is to say, that he took it with much effort like one who is greatly advantaged by it. He says this also about Christ, that He did not think this to be robbery, etc., that is to say, He did not consider it a great thing, and was not proud of it, and He remained in His greatness, but took upon Himself natural depreciations from His greatness for the sake of the profit of others; and what are these? Verse 7 But He emptied Himself, and took the form of a servant. Emptiness is spoken of in four ways, first, like that of David, taking off his purple and putting on the form of a servant and dancing; Michal said to him, Thou wert certainly seen like one of the vain fellows; second, as was said about the Moabites, that they had not been emptied from vessel to vessel; that is to say, they had not been led captive from place to place; third, like this, If Christ be not risen, then is our preaching vain; that is to say, it is nothing; fourth, like what Jerusalem said about the Babylonian, Thou hast lifted me up like an empty vessel; that is to say, thou hast emptied me of my possessions. Now the emptiness of our Lord somewhat resembles that of David, who a slipped off the garments of his kingship, and put on those of slaves; and also a likeness is said in seven ways; first, a natural and personal likeness, like this, He begat in his likeness like his image; that is to say, similar to himself; second, a likeness taken on like pictures which have taken on the likeness of a man, etc.; third, of honor, like this, Let us make Man in our image, according to our likeness; fourth, the likeness of imaginations, like phantasms which Demons show; fifth, like a likeness that is formed in dreams; sixth, like a likeness in a mirror; seventh, like likenesses that are formed in the mind of architects. But with our Lord the likeness is said in like the first kind; that is to say, natural and personal; that is to say, He who was of the nature of His Father emptied Himself, that is to say, hid His glory, and was humbly revealed in flesh ; and so much so, that He was considered an ordinary man, by those who were not worthy to see the glory of the Only-begotten.

Verse 7 And He was made in the likeness of men; this. He was, that is, He dwelt, and this. In the likeness of men, that is, in man. Now the likeness of a man is a man; but the comparison and resemblance is equality of nature that appears in everything that belongs to what is compared with that to which it is compared; and just as this, The likeness of God announces about a Person who is of the nature of the Godhead, thus also this. The likeness of a slave, announces about a Person who is of the nature of Man, who is by nature and creation a slave.

This, He was found in fashion as a man; putting this word fashion over  against the comparison of His Godhead which has no fashion, that he may say, that He who is invisible and has no fashion humbled Himself so much that it might be possible for Him to be seen in a man who has a form. Theodoret here speaks thus: It was just as the Evangelist predicted and announced the birth, and added afterwards that He dwelt, and he showed us His assumption of flesh; so the Apostle predicted His assumption, and then he had confidence to say, that He became in the likeness of men. If  He left off being what He is. He was not eternal; and if He were unchangeable, He did not become, but assumed; and one being was in another. Until now he has spoken of the Divine nature; and henceforth he comes upon the human nature, and says. He humbled Himself and became obedient,  and the rest of the narration. And it is evident that he does not speak about the Divine nature, because it has no suffering, etc.; but he speaks as if about one Person the things of the Godhead and the things of the Manhood, to show the union and the unity of both Natures. But the difference of the words, some of which he speaks about this nature and some of them about that one, as this. The likeness of God took on the likeness of a slave, and that one took, and the other was taken, etc., shows the difference of Natures and Persons. Others have interpreted thus. He thought it not robbery, etc., saying, that He was able as comparable to God, to use compulsion against Death and Satan and seize and liberate His own from the adversary; yet He did not do so because He wished to pay the debts of Adam, who when he wished to become God, became a slave and mortal. And because, by nature He is God, and not from any others did He take it in the way of robbery; for that reason He emptied Himself of glory; for He was convinced that when He emptied Himself, it was not another who took His greatness from Him, because it was His by nature, and not by simulation; voluntary subjection does not impair natural honor; as not even David, who looked like one of the vain fellows in the raiment of slaves, destroyed his honor.

Phil 2:10

This, That in the name of Jesus, every knee should bow, etc. The Greek says of things in heaven, and things on earth.

This, Under the earth, that is to say, those that are below, for they also by means of the Resurrection, shall confess His Lordship.

Phil 2:13

This, God strives in you, both to will and to do, etc. If, he says, what  is in the power of your will gives a hand, also the aid of God will help your good will; that you may will and do anything that God wills.