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Php_2:22. Contrast, not of the person (which would have run τὴν δὲ αὐτοῦ δοκ . or αὐτοῦ δὲ τὴν δοκ .), but of the qualification, in order further to recommend him, whom he hopes soon to be able to send; not to make up for the disadvantage, that they can in the first instance only hope, etc. (as Hofmann artificially explains). But the approved character (indoles spectata, comp. Rom_5:4; 2Co_2:9; 2Co_9:13) of him ye know; for Timothy had himself been in Philippi (Act_16:1; Act_16:3; Act_17:14); hence γινώσκ . is not the imperative (Vulgate, Pelagius, Castalio, Cornelius a Lapide, Clericus, Rheinwald, Hoelemann).
ὅτι κ . τ . λ .] that he, namely, etc.
ὡς πατρὶ τέκνον ] Comp. 1Co_4:17. The apostle had here ἐδούλευσεν before his mind, but alters the conception in such a way, that he thinks upon the service as rendered no longer to him, but with him, in a humble glance at Christ (Php_2:21), whom he himself also serves, so that the apostle’s servant is at the same time his σύνδουλος . See Winer, pp. 393, 537 [E. T. pp. 525, 722]. Hofmann labours without success to remove the incongruity, which cannot be got rid of unless, with Vatablus, we were at liberty to supply σύν before πατρί . But, however frequently the Greeks put the preposition only once in comparisons (see Bernhardy, p. 204 f.; Kühner, II. 1, p. 479), its omission does not occur in the clause placed first. The poetical use of such an omission in the case of words which are connected by καί , τέ , or ἤ (Dissen, ad Pind. Nem. x. 38; Lobeck, ad Aj. 397 ff.) does not concern us here.
εἰς ] in respect to the gospel (comp. Php_1:5), the serving in question having reference to the preaching, defence, etc., thereof.