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Php_1:10-11. Εἰς τὸ δοκιμάζειν κ . τ . λ .] states the aim of the περισσ . ἐν ἐπιγν . κ . π . αἴσθ ., and in ἵνα ἧτε εἰλικρ . κ . τ . λ . we have the ultimate design. δοκιμάζειν τὰ διαφέροντα is to be understood, as in Rom_2:18 : in order to approve that which is (morally) excellent. So the Vulgate, Chrysostom, Theodore of Mopsuestia, Theophylact, Erasmus, Castalio, Grotius, Calovius, Estius, Bengel, Michaelis, Flatt, Rheinwald, Rilliet, Ewald, and others. See on διαφέρειν , praestantiorem esse (Dem. 1466. 22; Polyb. iii. 87. 1; Mat_10:31), and τὰ διαφέροντα , praestantiora (Xen. Hier. i. 3; Dio Cass. xliv. 25), Sturz, Lex. Xen. I. p. 711 f. Comp. διαφερόντως , eximie (Plat. Prot. p. 349 D, and frequently). For δοκιμάζ ., comp. Rom_14:22, et al. Others understand it as a testing of things which are morally different (Theodoret, Beza, Grotius, Wolf, and others; also Matthies, Hoelemann, van Hengel, de Wette, Corn. Müller, Wiesinger, Weiss, Huther). In point of usage, this is equally correct; see on δοκιμάζ ., in both senses, 1Th_2:4. But in our view the sense which yields a definition of the aim of the words περισσ . ἐν ἐπιγν . κ . π . αἰσθ ., as well as the antecedent of the εἰλικρίνεια which follows, seems more consistent with the context. The testing of good and evil is not the aim, but the expression and function, of the ἐπίγνωσις and αἴσθησις . Looking at the stage of Christian life which must be assumed from Php_1:5; Php_1:7 (different in Rom_12:2), the former, as an aim, does not go far enough; and the εἰλικρίνεια is the result not of that testing, but of the approbation of the good. Hofmann’s view is therefore unsuitable, that it means the proving of that which is otherwise; otherwise, namely, than that towards which the Christian’s love is directed. This would amount merely to the thought of testing what is unworthy of being loved (= τὰ ἕτερα )—a thought quite out of keeping with the telic mode of expression.
εἰλικρινεῖς ], pure, sincere = καθαρός ; Plat. Phil. p. 52 D. Comp., on its ethical use, Plat. Phaedr. p. 66 A, and Stallbaum in loc., 81 C; 2Pe_3:1; 1Co_5:8; 2Co_1:12; 2Co_2:17; Wis_7:25, and Grimm in loc.
ἀπρόσκοποι ] practical proof of the εἰλικρίνεια in reference to intercourse with others (2Co_6:3): giving no offence; 1Co_10:32; Ignat. Trall. interpol. 7; Suicer, Thes. s.v. As Paul decidedly uses this word in an active sense in 1 Cor. l.c. (comp. Ecclus. 35:21), this meaning is here also to be preferred to the in itself admissible intransitive,—viz. not offending (Act_24:16; comp. Joh_11:9),—in opposition to Ambrosiaster, Beza, Calvin, Hoelemann, de Wette, Weiss, Huther, Hofmann, and others.
εἰς ἡμέρ . Χ .], to, i.e. for, the day of Christ, when ye are to appear pure and blameless before the judgment seat. Comp. Php_2:16; Eph_4:30; Col_1:22; 2Pe_2:9; 2Pe_3:7; 2Ti_1:12; also Jud_1:24 f. These passages show that the expression is not equivalent to the ἄχρις ἡμέρας Χ . in Php_1:6 (Luther, Erasmus, and others), but places what is said in relation to the decision, unveiling, and the like of the day of the Parousia, which is, however, here also looked upon as near.
Php_1:11. πεπλ . καρπὸν δικ .] modal definition of the εἰλικριν . κ . ἀπρόσκ ., and that from the positive side of these attributes, which are manifested and tested in this fruitfulness—i.e. in this rich fulness of Christian virtue in their possessors. καρπὸς δικαιοσ . is the fruit which is the product of righteousness, which proceeds from a righteous moral state. Comp. καρπ . τοῦ πνεύματος , Gal_5:22; κ . τοῦ φωτός , Eph_5:9; κ . δικαιοσύνης , Jam_3:18, Heb_12:11, Rom_6:21 f., Pro_11:30. In no instance is the genitive with καρπός that of apposition (Hofmann). The δικαιοσύνη here meant, however, is not justitia fidei (justificatio), as many, even Rilliet and Hoelemann, would make it, but, in conformity with Php_1:10, a righteous moral condition, which is the moral consequence, because the necessary vital expression, of the righteousness of faith, in which man now καρποφορεῖ τῷ Θεῷ ἐν καινότητι πνεύματος , Rom_7:5 f.; comp. Rom_6:2, Rom_8:2; Col_1:10. We must observe that the emphasis is laid not on δικαιοσύνης , but on καρπόν ,—which therefore obtains more precise definition afterwards,—so that δικαιοσύνης conveys no new idea, but only represents the idea, already conveyed in Php_1:10, of the right moral condition. Comp. on δικαιοσύνη , Eph_5:9; Rom_6:13; Rom_6:18; Rom_6:20; Rom_14:17, et al.
On the accusative of the remote object, comp. Psa_105:40; Psa_147:14; Sir_17:6; Col_1:9 (not 2Th_1:11); Winer, p. 215 [E. T. 287]. A classical author would have used the genitive (Elz.) or the dative.
τὸν διὰ Ἰ . Χ .] sc. ὄντα , the more exact specific definition of this fruit, the peculiar sacred essence and dignity of which are made apparent, seeing that it is produced, not through observance of the law, or generally by human power, but through Christ, who brings it about by virtue of the efficacy of the Holy Spirit (Gal_2:20; Gal_3:22; Eph_4:7 f., 17; Joh_15:14, et al.).
εἰς δόξαν κ . τ . λ .] belongs to πεπληρ . κ . τ . λ ., not specially to τὸν διὰ Ἰ . Χ . How far this fruitfulness tends to the honour of God (comp. Joh_15:8), see Eph_1:6-14. God’s δόξα is His majesty in itself; ἔπαινος is the praise of that majesty. Comp. Eph_1:6; Eph_1:12; Eph_1:14. This ἔπαινος is based on matter of fact (its opposite is ἀτιμάζειν τ . Θεόν , Rom_2:23), in so far as in the Christian moral perfection of believers God’s work of salvation in them, and consequently His glory, by means of which it is effected, are manifested. Comp. 1Co_6:20. The whole work of redemption is the manifestation of the divine δόξα . See Joh_12:27 f. The glory of God is, however, the ultimate aim and constant refrain of all Christian perfection, Php_2:11; 1Co_10:31; Eph_3:21; 1Pe_4:11; Rom_11:36.