He exhorteth them most instantly to keep the unity of the Church, and to humble themselves for that purpose one to another, 5 by the example of the marvellous humility of Christ, 9 specially seeing how marvellously he is now exalted for it. 12 Item to obedience, fear, and perseverance. 13 Insinuating (lest it should afterwards trouble them) that he may be martyred at this time, 19 Timothy he hopeth to send, whom he highly commendeth: 25 as also Epaphroditus, whom he presently sendeth.He exhorteth them most instantly to keepe the vnitie of the Church, and to humble them selues for that purpose one to an other, 5 by the example of the marueilous humilitie of Christ, 9 specially seing hovv marueilously he is novv exalted for it. 12 Item to obedience, feare, and perseuerance. 13 Insinuating ( lest it should after-vvardes trouble them ) that he may be martyred at this time, 19 Timothee he hopeth to send, vvhom he highly commendeth : 25 as also Epaphroditus, vvhom he presently sendeth.✦
If therefore there be any consolation in Christ, if any solace of charity, if any society of spirit, if any viscera: tender affections, the heart : not the entrails of commiseration:IF therefore there be any consolation in Christ, if any solace of charitie, if any societie of spirit, if any bovvels of commiseration :✦Si qua ergo consolatio in Christo, si quod solatium caritatis, si qua societas spiritus, si qua viscera miserationis :
2fulfil my joy, that you be of one meaning, having the same charity, of one mind, agreeing in one.fulfil my ioy, that you be of one meaning, hauing the same charitie, of one minde, agreing in one.✦implete gaudium meum ut idem sapiatis, eamdem caritatem habentes, unanimes, idipsum sentientes,
3nothing by contention, neither by vainglory: but in humility, each counting other better than themselves:nothing by contention, neither by vaine glorie : but in humilitie, *eche couting other better then them selues :✦nihil per contentionem, neque per inanem gloriam : sed in humilitate superiores sibi invicem arbitrantes,
4every one not considering the things that are their own, but those that are other men's.*euery one not considering the things that are their ovvne, but those that are other mens.✦non quæ sua sunt singuli considerantes, sed ea quæ aliorum.
5For this think in yourselves, which also in Christ Jesus,For this thinke in your selues, vvhich also in Christ IESVS,✦Hoc enim sentite in vobis, quod et in Christo Jesu :
6who when he was in the form of God, thought it no robbery, himself to be equal to God,vvho vvhen he vvas in the forme of God, thought it no robberie, him self to be equal to God,✦qui cum in forma Dei esset, non rapinam arbitratus est esse se æqualem Deo :
7but he exinanivit: emptied himself, made himself of no account himself, taking the form of a servant, made into the similitude of men, and in shape found as man.but he exinanited him self, taking the forme of a seruant, made into the similitude of men, and in shape found as man.✦sed semetipsum exinanivit, formam servi accipiens, in similitudinem hominum factus, et habitu inventus ut homo.
8He humbled himself, made obedient unto death: even the death of the cross.He *humbled him self, made obedient vnto death : euen the death of the crosse.✦Humiliavit semetipsum factus obediens usque ad mortem, mortem autem crucis.
9For the which thing God also hath exalted him, and hath given him a name which is above all names:For the vvhich thing God also hath exalted him, and hath giuen him a name vvhich is aboue al names :¶✦Propter quod et Deus exaltavit illum, et donavit illi nomen, quod est super omne nomen :
10that in the name of Jesus every knee bow of the celestials, terrestrials, and infernals:that *in the name of IESVS euery knee bovve of the celestials, terrestrials, and infernals :¶✦ut in nomine Jesu omne genu flectatur cælestium, terrestrium et infernorum,
11and every tongue confess that our Lord Jesus Christ is in the glory of God the Father.and euery tongue confesse that our Lord IESVS Christ is in the glorie of God the Father.✦et omnis lingua confiteatur, quia Dominus Jesus Christus in gloria est Dei Patris.
12Therefore my dearest, (as you have always obeyed) not as in the presence of me only, but much more now in my absence, with fear and trembling work your salvation.¶ Therfore my deerest, ( as you haue alvvaies obeied ) not as in the presence of me only, but much more novv in my absence, vvith feare and trembling vvorke your saluation.¶✦Itaque carissimi mei (sicut semper obedistis), non ut in præsentia mei tantum, sed multo magis nunc in absentia mea, cum metu et tremore vestram salutem operamini.
13For it is God that worketh in you both to will and to accomplish, according to his good will.For it is God that vvorketh in you both to vvil and to accomplish, according to his good vvil.¶✦Deus est enim, qui operatur in vobis et velle, et perficere pro bona voluntate.
14And do ye all things without murmurings and hæsitationibus: doubtings, waverings:And doe ye al things vvithout murmurings and staggerings :✦Omnia autem facite sine murmurationibus et hæsitationibus :
15that you may be without blame, and the simple children of God, without reprehension in the midst of a crooked and perverse generation. among whom you shine as lights in the world:that you may be vvithout blame, and the simple children of God, vvithout reprehension in the middes of a crooked and peruerse generation. among vvhom you shine as lightes in the vvorld :✦ut sitis sine querela, et simplices filii Dei, sine reprehensione in medio nationis pravæ et perversæ : inter quos lucetis sicut luminaria in mundo,
16continentes: holding fast, holding forth the word of life to my glory in the day of Christ, because I have not run in vain, nor in vain laboured.conteining the vvord of life to my glorie in the daie of Christ, because I haue not runne in vaine, nor in vaine laboured.✦verbum vitæ continentes ad gloriam meam in die Christi, quia non in vacuum cucurri, neque in vacuum laboravi.
17But and if I be immolor: offered up in sacrifice, poured out as a libation, upon the sacrifice and service of your faith, I rejoice and congratulate with you all.But and if I be immolated, vpon the sacrifice and seruice of your faith, I reioyce and congratulate vvith you al.¶✦Sed et si immolor supra sacrificium, et obsequium fidei vestræ, gaudeo, et congratulor omnibus vobis.
18And the self same thing do you also rejoice, and congratulate with me.And the self same thing doe you also reioyce, and congratulate vvith me.✦Idipsum autem et vos gaudete, et congratulamini mihi.
19And I hope in our Lord Jesus, to send Timothy unto you quickly, that I also may be of good comfort, when I know the things pertaining to you.And I hope in our Lord IESVS, to send Timothee vnto you quickly, that I also may be of good comfort, vvhen I knovv the things pertaining to you.✦Spero autem in Domino Jesu, Timotheum me cito mittere ad vos : ut et ego bono animo sim, cognitis quæ circa vos sunt.
20For I have no man so of one mind that with sincere affection is careful for you.For I haue no man so of one minde that vvith sincere affection is careful for you.✦Neminem enim habeo tam unanimem, qui sincera affectione pro vobis sollicitus sit.
21For all seek the things that are their own: not the things that are Jesus Christ's.For al seeke the things that are their ovvne : not the things that are IESVS Christs.✦Omnes enim quæ sua sunt quærunt, non quæ sunt Jesu Christi.
22And know ye an experiment of him, that as a son the father, so hath he served with me in the Gospel.And knovv ye an experiment of him, that as a sonne the father, so hath he serued vvith me in the Gospel.✦Experimentum autem ejus cognoscite, quia sicut patri filius, mecum servivit in Evangelio.
23This man therefore I hope to send unto you, immediately as I shall see the things that concern me.This man therfore I hope to send vnto you, immediately as I shal see the things that concerne me.✦Hunc igitur spero me mittere ad vos, mox ut videro quæ circa me sunt.
24And I trust in our Lord that myself also shall come to you quickly.And I trust in our Lord that my self also shal come to you quickly.Confido autem in Domino quoniam et ipse veniam ad vos cito.
25But I have thought it necessary to send to you Epaphroditus my brother and cooperatorem: fellow worker, fellow helper and fellow soldier, but your Apostle, and minister of my necessity.But I haue thought it necessarie to send to you Epaphroditus my brother and coadiutor and felovv souldiar, but your Apostle, and minister of my necessitie.✦Necessarium autem existimavi Epaphroditum fratrem, et cooperatorem, et commilitonem meum, vestrum autem apostolum, et ministrum necessitatis meæ, mittere ad vos :
26Because indeed he had a desire toward you all: and was mœstus: sorrowful, full of grief : not merely thoughtful, for that you had heard that he was sick.Because in deede he had a desire tovvard you al : and vvas pensiue, for that you had heard that he vvas sicke.✦quoniam quidem omnes vos desiderabat : et mœstus erat, propterea quod audieratis illum infirmatum.
27For indeed he was sick even to death: but God had mercy on him: and not only on him, but on me also, lest I should have sorrow upon sorrow.For in deede he vvas sicke euen to death : but God had mercie on him : and not only on him, but on me also, lest I should haue sorovv vpon sorovv.✦Nam et infirmatus est usque ad mortem : sed Deus misertus est ejus : non solum autem ejus, verum etiam et mei, ne tristitiam super tristitiam haberem.
28Therefore I sent him the more speedily: that seeing him, you may rejoice again, and I may be without sorrow.Therfore I sent him the more spedily : that seeing him, you may reioyce againe, and I may be vvithout sorovv.✦Festinantius ergo misi illum, ut viso eo iterum gaudeatis, et ego sine tristitia sim.
29Receive him therefore with all joy in our Lord: and such entreat with honour.Receiue him therfore vvith al ioy in our Lord : and such intreate vvith honour.✦Excipite itaque illum cum omni gaudio in Domino, et ejusmodi cum honore habetote ;
30because for the work of Christ, he came to the point of death: yielding his life, that he might fulfil that which on your part deerat: was lacking, was wanting : not desired toward my service.because for the vvorke of Christ, he came to the point of death : yelding his life, that he might fulfil that vvhich on your part vvanted tovvard my seruice.✦quoniam propter opus Christi usque ad mortem accessit, tradens animam suam ut impleret id quod ex vobis deerat erga meum obsequium.
Annotationsfrom the original 1582 Rheims New Testament
9For the which. Calvin doth so abhor the name of merit in Christian men toward their own salvation, that he wickedly and unlearnedly denieth Christ himself to have deserved or merited any thing for himself: though these words (which he shamefully writheth from the proper and plain sense, to signify a sequel, and not a cause of his exaltation) and divers other in holy writ, prove that he merited for himself according to all learned men's judgement. As Apoc. 5. The lamb that was slain, is worthy to receive power and Divinity. And Heb. 2. We see Jesus for the passion of death, crowned with glory and honour. See St. Augustine upon these words of the Psalm 109. propterea exaltabit caput.For the vvhich. Caluin doth so abhorre the name of merite in Christian men tovvard their ovvne saluation, that he vvickedly and vnlearnedly denieth Christ him self to haue deserued or merited any thing for him self: though these vvordes (vvhich he shamefully vvritheth from the proper and plaine sense, to signifie a sequele, and not a cause of his exaltation) and diuers other in holy vvrite, proue that he merited for him self according to al learned mens iudgement. As Apoc. 5. The lambe that vvas slaine, is vvorthie to receiue povver and Diuinitie. And Heb. 2. We see IESVS for the passion of death, crovvned vvith glorie and honour. See S. Augustine vpon these vvordes of the Psalme 109. propterea exaltabit caput.
10Name of Jesus. By the like wickedness they charge the faithful people for capping or kneeling when they hear the name of Jesus, as though they worshipped not our Lord God therein, but the syllables or letters or other material elements whereof the word written or spoken consisteth, and all this, by sophistications to draw the people from due honour and devotion toward Christ Jesus, which is Satan's drift by putting scruples into poor simple men's minds about his Sacraments, his Saints, his Cross, his name, his image, and such like, to abolish all true religion out of the world, and to make them plain Atheists. But the Church knoweth Satan's cogitations, and therefore by the Scriptures and reason, warranteth and teacheth her children to do reverence whensoever Jesus is named. because Catholics do not honour these things nor count them holy, for their matter, colour, sound, and syllables, but for the respect and relation they have to our Saviour, bringing us to the remembrance and apprehension of Christ, by sight, hearing, or use of the same signs. else why make we not reverence at the name of Jesus the son of Sirach, as well as of Jesus Christ? And it is a pitiful case to see these profane subtleties of Heretics to take place in religion, which were ridiculous in all other trade of life. When we hear our Prince or Sovereign named, we may without these scruples do obeisance, but towards Christ it must be superstitious.Name of IESVS. By the like vvickednes they charge the faithful people for capping or kneeling vvhen they heare the name of IESVS, as though they vvorshipped not our Lord God therein, but the syllables or letters or other material elements vvhereof the vvord vvritten or spoken consisteth, and al this, by sophistications to dravv the people from due honour and deuotion tovvard CHRIST IESVS, vvhich is Satans drift by putting scruples into poore simple mens middes about his Sacraments, his Saincts, his Crosse, his name, his image, & such like, to abolish al true religion out of the vvorld, and to make them plaine Atheists. But the Church knovveth Satans cogitations, and therfore by the Scriptures and reason, vvarranteth and teacheth her children to do reuerence vvhen so euer IESVS is named. because Catholikes do not honour these things nor count them holy, for their matter, colour, sound, and syllables, but for the respect and relation they haue to our Sauiour, bringing vs to the remembrance and apprehension of Christ, by sight, hearing, or vse of the same signes. els vvhy make vve not reuerence at the name of Iesus the sonne of Sirach, as vvel as of IESVS CHRIST ? And it is a pitiful case to see these prophane subtelties of Heretikes to take place in religion, vvhich vvere ridiculous in al other trade of life. Vvhen vve heare our Prince or Soueraine named, vve may vvithout these scruples doe obeisance, but tovvardes Christ it must be superstitious.
12With fear and trembling. Against the vain presumption of Heretics that make men sure of their predestination and salvation, he willeth the Philippians to work their salvation with fear and trembling, according to that other Scripture, Blessed is the man that always fearful. Proverb. 28, v. 14.With feare and trembling. Against the vaine presumption of Heretikes that make men sure of their predestination and saluation, he vvilleth the Philippians to vvorke their saluation vvith feare and trembling, according to that other Scripture, Blessed is the man that alvvaies fearful. Prouerb. 28, v. 14.
13Worketh in you. Of this thus saith St. Augustine, Not because the Apostle saith, it is God that worketh in you both to will and work, must we think he taketh away our free will. For if it were then would he not a little before have willed them, to work their own salvation with fear and trembling. For when they be commanded to work, their free will is called upon: but, with trembling fear, is added, lest by attributing their well working to themselves, they might be proud of their good deeds as though they were of themselves. August. de gratia & lib. arbit. c. 9.Worketh in you. Of this thus saith S. Augustine, Not because the Apostle saith, it is God that vvorketh in you both to vvil and vvorke, must vve thinke he taketh avvay our free vvil. For if it vvere then vvould he not a little before haue vvilled them, to vvorke their ovvne saluation vvith feare and trembling. For vvhen they be commaunded to vvorke, their free vvil is called vpon: but, vvith trembling feare, is added, lest by attributing their vvel vvorking to them selues, they might be proud of their good deedes as though they vvere of them selues. August. de gratia & lib. arbit. c. 9.
17The sacrifice. The obedience of faith and martyrdom be so acceptable acts to God, when they be voluntarily referred to his honour, that by a metaphor they be called sacrifice and pleasing hosts to God.The sacrifice. The obedience of faith and martyrdom be so acceptable actes to God, vvhen they be voluntarily referred to his honour, that by a metaphore they be called sacrifice and pleasing hostes to God.
The reading text follows the 1582 first edition. Facsimile available in two scans.