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From: Ezekiel 18:25-28
The Good Effects of Conversion
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[25] ”Yet you say, ‘The way of the Lord is not just.’ Hear now, O house of Israel: Is my way not just? Is it not your ways that are not just? [26] When a righteous man turns away from his righteousness and commits iniquity, he shall die for it; for the iniquity which he has committed he shall die. [27] Again, when a wicked man turns away from the wickedness he has committed and does what is lawful and right, he shall save his life. [28] Because he considered and turned away from all the transgressions which he had committed, he shall surely live, he shall not die."
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Commentary:
18:21-32. These verses reply to a question that may arise from the doctrine of personal retribution: If the sinner must live with the consequences of his sins, what is the purpose of repentance? Ezekiel takes the question very much to heart, and his reply includes one of the most beautiful summaries of divine mercy: “Have I any pleasure in the death of the wicked..., and not rather that he should turn from his way and live?’ (v. 23; cf. 33:11). It is true that the explanation of divine justice and punishment develops over a long period until the New Testament is reached; even so, from the very beginning of divine Revelation, there is never any doubt but that God is always ready to forgive. Over the centuries, Christian spirituality has written beautiful pages filled to overflowing with heartfelt trust in God’s mercy. As an example, we will quote a prayer by a Christian writer of the Armenian Church: “You are the Lord of Mercy. Have mercy on me, a sinner, who beseeches you with sighs and tears. [...] O kind and merciful Lord! You are patient with sinners, for you have said: "if a wicked man turns away from all his sins which he has committed none of the transgressions which he has committed shall be remembered against him" (Ezek 18:21-22). Look, see how I have come before you and fallen at your feet: your guilty servant pleads for your mercy. Do not recall my sins, nor spurn me because of my wickedness [...] You are the Lord of goodness and mercy; you forgive all sin” (John Mandakuni, Oratio, 2-3).
Of course, God’s forgiveness is closely interwoven with personal conversion. Therefore, it is not surprising to find these verses of Ezekiel being quoted in connection with the need for the sacrament of penance: “at all times, the practice of penance in order to obtain grace and attain righteousness was necessary for all those who fell into mortal sin, even those who sought to be washed clean by the waters of baptism, so that, when sinfulness had been purged and set to rights, they would detest any offense against God through their hatred of sin and the sorrow of their souls. Thus says the Prophet: 'Repent and turn from all your transgressions, lest iniquity be your ruin' (Ezek 18:30)” (Council of Trent, Session 14, 1). There is also a need for genuine contrition: “Contrition, which is the most important element of penance, is a sorrow of the soul, a hatred of all the sins that have been committed, and a desire not to sin again in the future. This sense of contrition has always been a fundamental condition of forgiveness; the man who falls into sin after his baptism can only receive pardon if he is contrite, trusts in the mercy of God, and fulfills all the other conditions that are binding in this sacrament. This Council declares that contrition encompasses not only the end of sin and the beginning of new life, but the reparation of the old, sinful life, as it was written: 'Cast away from you all the transgressions which you have committed against me, and get yourselves a new heart and a new spirit!' (Ezek 18:31)” (Council of Trent Session 14,4).
Unity and Humility
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[1] So if there is any encouragement in Christ, any incentive of love, any participation in the Spirit, any affection and sympathy, [2] complete my joy by being of the same mind, having the same love, being in full accord and of one mind. [3] Do nothing from selfishness or conceit, but in humility count others better than yourselves. [4] Let each of you look not only to his own interests, but also to the interests of others.
Hymn in Praise of Christ's Self-Emptying
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[5] Have this mind among yourselves, which was in Christ Jesus,) [6] who, though He was in the form of God, did not count equality with God a thing to be grasped, [7] but emptied Himself, taking the form of a servant, being born in the likeness of men. [8] And being found in human form He humbled Himself and became obedient unto death, even death on a cross. [9] Therefore God has highly exalted Him and bestowed on Him the name which is above every name, [10] that at the name of Jesus every knee should bow, in Heaven and on earth and under the earth, [11] and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
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Commentary:
1-4. Verse 1 begins with a very awkwardly constructed clause, which the New Vulgate and the RSV translate literally. It is a conditional, rhetorical clause, rather than an affirmative statement, and its meaning is clarified by the rest of the sentence.
St Paul is making an affectionate appeal to the Christian good sense of the faithful; he seems to be saying: "If you want to console me in Christ, complete my joy by paying attention to the advice I am now going to give you" (cf. St Thomas Aquinas, Commentary on Phil, ad loc.).
The Apostle recommends that they should always act humbly and with an upright intention (vv. 3-4) if they want charity to reign among them (v. 2). In their work and social life ordinary Christians should be upright in all their dealings. They should go about everything, even apparently unimportant things, in a humble way, doing them for God. But they should also remember that their behavior has an effect on others. "Don't forget that you are also in the presence of men, and that they expect from you, from you personally, a Christian witness. Thus, as regards the human dimension of our job, we must work in such a way that we will not feel ashamed when those who know us and love us see us at our work, nor give them cause to feel embarrassed" ([St] J. Escriva, Friends of God, 66).
This fact that our behavior can encourage others and set a headline for them means that we need to act very responsibly: "Let us try therefore, brethren," St Augustine says, "not only to be good but to conduct ourselves well in the eyes of others. Let us try to see that there is nothing that our conscience upbraids us for, and also, bearing in mind our weakness, do all that we can, to avoid disedifying our less mature brother" (Sermon 47, 14).
3-11. Verse 3 exhorts us to see others as better than ourselves. Our Lord, although he was our superior in all respects, did not see his divinity as something to boast about before men (v. 6). In fact, he humbled himself and emptied himself (vv. 7-8), was not motivated by conceit or selfishness (cf. v. 3), did not look to his own interests (cf. v. 4), and "became obedient unto death" (v. 8), thereby carrying out the Father's plan for man's salvation. By reflecting on his example we shall come to see that suffering for Christ is a sign of salvation (cf. 1:28-29): after undergoing the sufferings of his passion and death, Christ was publicly exalted above all creation (cf. vv. 9-11).
Our Lord offers us a perfect example of humility. "The coming of our Lord Jesus Christ, the Scepter of God's Majesty, was in no pomp of pride and haughtiness--as it could so well have been--but in self-abasement [...]. You see, dear friends, what an example we have been given. If the Lord humbled himself in this way, what ought we to do, who through him have come under the yoke of his guidance?" (St Clement of Rome, Letter to the Corinthians, 13).
3-4. "'In every man,' writes St Thomas Aquinas, 'there are some grounds for others to look on him as superior, according to the Apostle's words, "Each of us must have the humility to think others better men than himself" (Phil 2:3). It is in this spirit that all men are bound to honor one another' (Summa Theologiae, II-II, q. 103, a. 2). Humility is the virtue that teaches us that signs of respect for others--their good name, their good faith, their privacy--are not external conventions, but the first expressions of charity and justice.
"Christian charity cannot confine itself to giving things or money to the needy. It seeks, above all, to respect and understand each person for what he is, in his intrinsic dignity as a man and child of God" ([St] J. Escriva, Christ Is Passing By, 72).
5. The Apostle's recommendation, "'Have this mind among yourselves, which was in Christ Jesus, requires all Christians, so far as human power allows, to reproduce in themselves the sentiments that Christ had when He was offering Himself in sacrifice--sentiments of humility, of adoration, praise, and thanksgiving to the divine majesty. It requires them also to become victims, as it were; cultivating a spirit of self-denial according to the precepts of the Gospel, willingly doing works of penance, detesting and expiating their sins. It requires us all, in a word, to die mystically with Christ on the Cross, so that we may say with the same Apostle: 'I have been crucified with Christ' (Galatians 2:19)" ([Pope] Pius XII, Mediator Dei, 22).
6-11. In what he says about Jesus Christ, the Apostle is not simply proposing Him as a model for us to follow. Possibly transcribing an early liturgical hymn (and) adding some touches of his own, he is--under the inspiration of the Holy Spirit--giving a very profound exposition of the nature of Christ and using the most sublime truths of faith to show the way Christian virtues should be practiced.
This is one of the earliest New Testament texts to reveal the divinity of Christ. The epistle was written around the year 62 (or perhaps before that, around 55) and if we remember that the hymn of Philippians 2:6-11 may well have been in use prior to that date, the passage clearly bears witness to the fact that Christians were proclaiming, even in those very early years, that Jesus, born in Bethlehem, crucified, died and buried, and risen from the dead, was truly both God and man.
The hymn can be divided into three parts. The first (verses 6 and the beginning of 7) refers to Christ's humbling Himself by becoming man. The second (the end of verse 7 and verse 8) is the center of the whole passage and proclaims the extreme to which His humility brought Him: as man He obediently accepted death on the cross. The third part (verses 9-11) describes His exaltation in glory. Throughout St. Paul is conscious of Jesus' divinity: He exists from all eternity. But he centers his attention on His death on the cross as the supreme example of humility. Christ's humiliation lay not in His becoming a man like us and cloaking the glory of His divinity in His sacred humanity: it also brought Him to lead a life of sacrifice and suffering which reached its climax on the cross, where He was stripped of everything He had, like a slave. However, now that He has fulfilled His mission, He is made manifest again, clothed in all the glory that befits His divine nature and which His human nature has merited.
The man-God, Jesus Christ, makes the cross the climax of His earthly life; through it He enters into His glory as Lord and Messiah. The Crucifixion puts the whole universe on the way to salvation.
Jesus Christ gives us a wonderful example of humility and obedience. "We should learn from Jesus' attitude in these trials," [St.] Monsignor Escriva reminds us. "During His life on earth He did not even want the glory that belonged to Him. Though He had the right to be treated as God, He took the form of a servant, a slave (cf. Philippians 2:6-7). And so the Christian knows that all glory is due God and that he must not use the sublimity and greatness of the Gospel to further his own interests or human ambitions.
"We should learn from Jesus. His attitude in rejecting all human glory is in perfect balance with the greatness of His unique mission as the beloved Son of God who becomes incarnate to save men" (Christ Is Passing By, 62).
6-7. "Though He was in the form of God" or "subsisting in the form of God": "form" is the external aspect of something and manifests what it is. When referring to God, who is invisible, His "form" cannot refer to things visible to the senses; the "form of God" is a way of referring to Godhead. The first thing that St. Paul makes clear is that Jesus Christ is God, and was God before the Incarnation. As the Nicene-Constantinopolitan Creed professes it, "the only-begotten Son of God, born of the Father before time began, light from light, true God from true God."
"He did not count equality with God as something to be grasped": the Greek word translated as "equality" does not directly refer to equality of nature but rather the equality of rights and status. Christ was God and He could not stop being God; therefore, He had a right to be treated as God and to appear in all His glory. However, He did not insist on this dignity of His as if it were a treasure which He possessed and which was legally His: it was not something He clung to and boasted about. And so He took "the form of a servant". He could have become man without setting His glory aside--He could have appeared as He did, momentarily, as the Transfiguration (cf. Matthew 17:1ff); instead He chose to be like men, in all things but sin (cf. verse 7). By becoming man in the way He did, He was able, as Isaiah prophesied in the Song of the Servant of Yahweh, to bear our sorrows and to be stricken (cf. Isaiah 53:4).
"He emptied Himself", He despoiled Himself: this is literally what the Greek verb means. But Christ did not shed His divine nature; He simply shed its glory, its aura; if He had not done so it would have shone out through His human nature. From all eternity He exists as God and from the moment of the Incarnation He began to be man. His self-emptying lay not only in the fact that the Godhead united to Himself (that is, to the person of the Son) something which was corporeal and finite (a human nature), but also in the fact that this nature did not itself manifest the divine glory, as it "ought" to have done. Christ could not cease to be God, but He could temporarily renounce the exercise of rights that belonged to Him as God--which was what He did.
Verses 6-8 bring the Christian's mind the contrast between Jesus and Adam. The devil tempted Adam, a mere man, to "be like God" (Genesis 3:5). By trying to indulge this evil desire (pride is a disordered desire for self-advancement) and by committing the sin of disobeying God (cf. Genesis 3:6), Adam drew down the gravest misfortunes upon himself and on his whole line (present potentially in him): this is symbolized in the Genesis passage by his expulsion from Paradise and by the physical world's rebellion against his lordship (cf. Genesis 3:16-24). Jesus Christ, on the contrary, who enjoyed divine glory from all eternity, "emptied Himself": He chooses the way of humility, the opposite way to Adam's (opposite, too, to the way previously taken by the devil). Christ's obedience thereby makes up for the disobedience of the first man; it puts mankind in a position to more than recover the natural and supernatural gifts with which God endowed human nature at the Creation. And so, after focusing on the amazing mystery of Christ's humiliation or self-emptying (kenosis in Greek), this hymn goes on joyously to celebrate Christ's exaltation after death.
Christ's attitude in becoming man is, then, a wonderful example of humility. "What is more humble", St. Gregory of Nyssa asks, "than the King of all creation entering into communion with our poor nature? The King of kings and Lord of lords clothes Himself with the form of our enslavement; the Judge of the universe comes to pay tribute to the princes of this world; the Lord of creation is born in a cave; He who encompasses the world cannot find room in the inn...; the pure and incorrupt one puts on the filthiness of our nature and experiences all our needs, experiences even death itself" (Oratio I In Beatitudinibus).