4 So, Brethren, I think it expedient, that in so profound a depth of Scripture, in words, wherein perhaps there lies some hidden truth which may in due season be laid open, we should as it were together enquire faithfully, that we may attain to find healthfully. Why then does He call this righteousness, in that He goes to the Father, and not also in that He came from the Father? Is it that in that it is mercy that He came, therefore it is righteousness that He goes?
That so in our own case too we may learn that righteousness cannot be fulfilled in us, if we are slow to give a place first to mercy, “not seeking our own things, but the things of others also.” Which advice when the Apostle had given, he immediately joined to it the example of our Lord Himself; “Doing nothing,” says he, “through strife or vain glory; but in lowliness of mind, each esteeming the other better than themselves. Not looking every man on his own things, but also on the things of others.”
Then he added immediately, “Let this mind be in each of you which was also in Christ Jesus, who, being in the Form of God, thought it not robbery to be equal with God; but emptied Himself, taking the form of a servant, being made in the likeness of men, and found in fashion as a man; He humbled Himself, having become obedient even unto death, yea the death of the cross.” This is the mercy whereby He came from the Father. What then is the righteousness whereby He goes to the Father?
He goes on and says; “Wherefore God also has exalted Him, and given Him a Name which is above every name; that at the Name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess that the Lord Jesus Christ is in the Glory of God the Father.” This is the righteousness whereby He goes to the Father.
Source: Sermons on Selected Lessons of the New Testament (New Advent)