Philippians 3:6

Probably ζῆλος (neuter) is the correct form here. In N.T. the neuter occurs only in 2 Corinthians 9:2, but it is found in Ignat., and, alternately with ὁ ζ., in 1 Clem. It is perhaps colloquial (so W-Sch [38]., p. 84), although ὁ ζ. is that used in LXX. ζῆλος would almost have a technical meaning for a strict Jew at that time in connexion with the fanatical party among the Pharisees who called themselves ζηλωταί (cf. Schürer, i., 2, p. 80 ff.). Cf. Galatians 1:14, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων. διώκ. τ. ἐκκλησ. Cf. Galatians 1:13, ἐδίωκον τὴν ἐκκλησίαν τοῦ Θεοῦ. ὁ διώκων is, in classical Greek, the technical term for the “pursuer” or prosecutor in the law-courts. Strangely enough it was by means of prosecutions that Paul usually persecuted. κατὰ δικ. τ. ἐν ν. “According to (i.e., tested by the standard of) the righteousness which belongs to the sphere of the law.” Of course this righteousness, which is here equivalent to right conduct as a whole, is regarded from the point of view of that which justifies before God. For the exceptional prominence which righteousness has in Jewish religious thought, see esp [39]. Weber, Lehren des Talmud, pp. 269 270, and Charles' admirable note on Apocal. of Baruch, xxiv: 1. Cf. Ps. Sol. 9:9 for a very precise formulation of Jewish thought on this subject. It would be wrong to limit δικ. here merely to ceremonial observances. It includes, most probably, the ordinary moral precepts of the law as well. ἄμεμπτος. Exactly parallel to this description is the case of the rich young man in the Gospels. He also could claim to be κατὰ δικ. τ. ἐν νομ. ἄμεμπ. It was at the next step (Philippians 3:7) that he stopped short. He was unable to “count all things loss for Christ”.

[38] Sch. Schmiedel's Ed. of Winer.

[39] especially.