Pray (4336) (proseuchomai [word study] from prós = conveys sense of towards which adds the idea of consciousness on part of God’s presence and attention + euchomai = comprehensive term for invocation of deity, including the senses of "to vow" as well as "to ask, pray")  (Click  related noun proseuche) speaks of prayer directed consciously to God, with a definite aim. Proseuchomai carries with it a notion of worship which is not present in the word deomai (see related word deesis).

Proseuchomai is used of prayer to God in general and in classical Greek was the technical term for calling on a deity. The NT transforms the classical stiffness into the warmth of genuine conversation. Such entreaty in the NT is addressed to God or Jesus and typically is both personal and specific. The present tense of proseuchomai indicates this was a continuous activity with Paul and the middle voice means he not only initiated the action but participated in the results or effects thereof.

Proseuchomai is the verb that Jesus used when He instructed us why and how to pray in the Sermon on the Mount...

Matthew 5:44 (note) But I say to you, love your enemies, and pray (proseuchomai - present imperative = make this the habit of your life!) for those who persecute you (Comment: If we are honest, we will quickly acknowledge that for the natural man this injunction is impossible - our lips might mouth such a prayer but God would still see our hearts. In short, prayers such as these call for a supernatural enabling, initiated in a new heart that loves as God loves, even to the point of loving one's enemies.)

Matthew 6:5 (note) And when you pray (proseuchomai), you are not to be as the hypocrites; for they love to stand and pray (proseuchomai) in the synagogues and on the street corners, in order to be seen by men. Truly I say to you, they have their reward in full.  6:6 But you, when you pray (proseuchomai), go into your inner room, and when you have shut your door, pray (proseuchomai) to your Father who is in secret, and your Father who sees in secret will repay you. 6:7 And when you are praying (proseuchomai), do not use meaningless repetition, as the Gentiles do, for they suppose that they will be heard for their many words...6:9 Pray (proseuchomai - present imperative = make this the habit of your life!) , then, in this way: 'Our Father who art in heaven, Hallowed be Thy name.

Proseuchomai reflects the importance of a reverential attitude in our prayers more than the length of the prayers. This praying is not restricted to time or place for the believer ''is not in a right place if he cannot continue to pray there.''

Therefore, Paul's injunction means that one should be constantly conscious of his full dependence upon God. It is important in our "me centered" society to note that Paul didn't pray for physical needs, success, or "blessing" in general (e.g., "Lord bless the saints at Philippi") in this prayer or for that matter anywhere else in his epistles. His attitude of reverential prayer for the spiritual growth of the saints should motivate all saints to be imitators of Paul for all the saints in their sphere of influence. It's one thing to have someone in mind but quite another to have them in your prayers!
           
THAT YOUR LOVE MAY ABOUND STILL MORE AND MORE: hina e agape humon perisseue (3SPAS) eti mallon kai mallon: (Phil 3:15; 16 Job 17:9; Pr 4:18; Mt 13:31, 32, 33; 2Co 8:7; 1Th 3:12; 4:1;4:9,10 2Thes 1:3; Philemon 1:6; 1Pe 1:22)

Love (26) (agape [word study]) is God's love, sacrificial, unconditional and manifests as a choice of one's will without expectation or condition of it being returned in kind.

Agape purposely seeks the welfare of the one loved and springs from intelligence and good will (Philadelphia type love springs from personal warmth and affection and God teaches it as shown in 1Th 4:9 -note).

Agape does not have its origin in the desirability of the object of ones affection. A believer has this love (divine nature) within and it is manifest as fruit by the Holy Spirit as we obey truth.

Agape is self-sacrificial love which seeks the loved one's highest good. Agape is an attribute of God, the love that He is and He gives as John explained...

And we have come to know and have believed the love which God has for us. God is love, and the one who abides in love abides in God, and God abides in him.1Jn 4:16)

It follows that if agape is supernatural love, it cannot be dispensed from the heart of a natural man (unbeliever), nor can it be shown even by believers unless they surrender to the Holy Spirit Who is the Source and Enabler of this divine. Paul explained to the believers at Rome that...

the love (agape) of God has been poured out within our hearts through the Holy Spirit Who was given to us. (Ro 5:5-note)

God models for us this sacrificial love in the famous verse that teaches that...

God so loved (verb - agapao) the world, that He gave His only begotten Son, that whoever believes in Him should not perish, but have eternal life (John 3:16)

As believers are surrender to God's Holy Spirit, and allow themselves to be controlled (filled with) the Spirit, He enables the yielded believer to bear fruit one aspect of that fruit being agape love as Paul explains writing that...

the fruit of the Spirit is love (agape), joy, peace, patience, kindness, goodness, faithfulness

Believers cannot bear this spiritual fruit unless they abide in the "Divine Gardener", Christ Jesus, Who explained...

I am the vine, you are the branches; he who abides in Me, and I in him, he bears much fruit; for apart from Me you can do nothing. (John 15:5)

Abiding in Him implies knowing what He instructed in His Word as to how we are to walk or conduct ourselves and obeying His instructions without hesitation and in total reliance on His transforming, empowering grace, which alone is sufficient for such a supernatural conduct.

When we walk by faith and obedience in Christ we will glorify His Father by bearing much fruit which proves we are His disciples (John 15:7).

How do we know we are walking in the Spirit and abiding in the Vine Christ Jesus? Paul gives us a practical "check list" to assess whether we are exhibiting sacrificial, agape, love...

Love is patient, love is kind, and is not jealous; love does not brag and is not arrogant, does not act unbecomingly; it does not seek its own, is not provoked, does not take into account a wrong suffered, does not rejoice in unrighteousness, but rejoices with the truth,  bears all things, believes all things, hopes all things, endures all things. (1Co 13:4, 5, 6, 7 - See notes 1Co 13:4; 13:5; 13:6; 13:7 )

Such supernatural love is like a rare, precious flower from heaven, planted in the soil of a believer’s heart

And so Paul prays that their agape love might increase. Love displays itself in knowledge and discernment. In proportion as it abounds it sharpens the moral perceptions for the discernment of what is best. Did you realize that the divine love flowing through believers is regulated by an intimate understanding of God’s Word? It is not an uncontrolled emotion; real love is anchored in convictions based on the revealed truths of Scripture. Our love is to abound in “all discernment” (discussed more below) which speaks of moral perception, insight, and the practical application of knowledge. A Spirit produced love which has been confined like a river within the limiting banks of a full experiential knowledge and a sensitive more and ethical tact, is the thing that sharpens the moral and spiritual perceptions for the discernment of the finer qualities of Christian conduct. This will result in the saint being sincere and w/o offense until The Day.

Abound (4052) (perisseuo Click the 4 uses in Php) means be in excess, exceed in number or measure, be in abundance, be overflowing.

Abound is in the progressive present tense indicating Paul's desire and plea to God was that the saints continually overflowing love. A growing and maturing love is something that has to be worked at (and prayed for). Like the law of entropy, which describes how the physical universe is winding down, our ability to express divine love disintegrates unless we commit ourselves daily to the Spirit's power. We need continual strengthening and practice in showing love to others.

In his prayers for the saints Paul made frequent use of the verb abound (perisseúo).

In Ro 15:13 Paul prayed for the Roman saints

Now may the God of hope fill you with all joy and peace in believing, so that you will (continually) abound (present tense of perisseúo) in hope by the power of the Holy Spirit. (see note)

In 1Thessalonians 3:12 Paul prayed for the Thessalonian saints that the 

Lord cause (them) to increase and abound (perisseúo)  in love for one another... (1Th 3:12-note) (Cp 1Th 4:1, 10-- notes in 1Thessalonians 4:1; 4:10 which also use perisseuo to describe an excelling walk and love in believers - the theme of First Thessalonians in fact is "Excel Still More that You May Be Blameless At His Coming")

In 1Corinthians 15:58 he used abound to encourage the saints at Corinth

Therefore, my beloved brethren, be (present imperative) steadfast, immovable, always abounding (perisseúo)  in the work of the Lord, knowing that your toil is not in vain in the Lord (note this last qualifying phrase "in the Lord", abiding in the Vine, filled with and yielded to His empowering Spirit).

And finally a verse the truth of which surely forms in part the basis for Paul's frequent use of the verb abound  (2Corinthians 9:8)

God is able to make all grace abound (perisseuo) to you, so that always having all sufficiency in everything, you may have an abundance for every good deed

A common desire in Paul's prayers was that the believers ''super abound'': Here Paul prays that their love may keep on overflowing resulting in a perpetual "flood of love", and to do so "yet more and more" but always qualified by the limitations [like river banks keeping a river on course] "in real knowledge and all discernment".

More and more (3123) coupled with the preceding verb "abound" paints the picture of the saint's love superabounding. This phrase also indicates their (and our) continual need for unremitting progress of growth in grace. But like a river in flood-time, rushing waters need to be brought within guiding limitations lest it work harm rather than bring blessing. So Paul prays that this love may overflow more and more, but that its outflow and application might be brought within the guiding limitations of knowledge and judgment as discussed below.

IN REAL KNOWLEDGE: en epignosei:(1Cor 14:20; Eph 5:17; Col 1:9; 3:10; 2Pe 1:5, 6; 3:18)

Real knowledge (1922) (epignosis [word study] from epí - upon, gives the force of “fully” + ginosko = to know related to gnosis = knowledge) is full knowledge, indicating that it is a fuller, more complete form of the root word, gnósis.

Both epignosis and gnosis denote acquired or experimental knowledge; but whereas gnosis may be true or false.

For example, Paul writes

"O Timothy, guard what has been entrusted to you, avoiding worldly and empty chatter and the opposing arguments of what is falsely called “knowledge” (gnosis) (1Ti 6:20)

Epígnosis is always true knowledge and is knowledge in the spiritual (in contrast to the secular) sphere. It usually conveys the thought of full knowledge or increasing knowledge.

The context makes clear that this knowledge is not speculative or theoretical nor only devotional, although this latter element is an essential factor in this epignosis.

Epígnosis is an intensely practical activity. It cannot be dissociated from the following exhortations to conducting themselves worthily of the Lord. These are the inevitable effects of an increase in the knowledge of God.

Epígnosis is knowledge based on personal involvement with the object of that knowledge (experiential)--not a mere intellectual understanding of the Truth.

True knowledge will hone our senses that we might accurately perceive what is true or what is worthless in any given matter. Far from being uncontrolled emotion, divine love is regulated by a knowledge of God's Word. Love controlled by God's Word is deep, anchored in convictions based on the truth. Vine adds that if the Philippian saint's "love were to increase, its outgoings were to be directed and controlled. Love is not impulsive, as though it were a mere emotion; love is intelligent, and therefore seeks that full and accurate knowledge which enables it to bestow itself worthily."
           
Kenneth Wuest writes that...

The full knowledge which these Philippians needed to gain by experience was a better understanding of God’s Word as translated into their experience, and a clearer vision of the Lord Jesus in all the beauty and fragrance of His Person. A Christian can have an “understanding” knowledge of the Word, that is, be able to explain its meaning to others, without having an experiential knowledge of the same. But when that Christian has put the Word of God into practice in his life, then he has what Paul is talking about here. This is the difference between a young convert and a matured believer. The former has not had time to live long enough to live out the Word in his life, the latter has. The former, if his life is wholly yielded, is a delight to look upon in his Christian life, as one would enjoy the vigor and sparkle of youth. The latter, in his mellowed, well-rounded, matured, and fully-developed Christian experience, his life full of tender reminiscences of his years of companionship with the Lord Jesus, has the fragrance of heavenly things about him. This was what the Philippian saints needed, but it would take time for this to be brought about. This mellowed Christian experience would constitute the limitations thrown around this overflowing love that would insure its proper application and wise outreach. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Studies in the Vocabulary of the Greek New Testament: Grand Rapids: Eerdmans)

AND ALL DISCERNMENT: kai pase aisthese: 

Discernment (144) (aisthesis from aisthánomai = to apprehend by the senses, to perceive and in NT speaks primarily of spiritual perception; our English = aesthetic; the root verb is aio = to perceive) refers to the capacity to understand referring not so much to an intellectual acuteness but to a moral sensitiveness. It thus speaks of moral perception, insight, and the practical application of knowledge--the deep knowledge Paul had already mentioned. Aisthesis therefore is more of an immediate knowledge than that arrived at by reasoning. It describes the capacity to perceive clearly and hence to understand the real nature of something. It is the capacity to discern and therefore understand what is not readily comprehensible. It refers to a moral action of recognizing distinctions and making a decision about behavior.

It is interesting to note that the meaning of aisthesis is almost the opposite of the English word “aesthetic” which is derived from the Greek word.  Aesthetic speaks of one who is appreciative of, responsive to, or zealous about the beautiful. It has largely to do with personal taste and preference. Paul calls believers to put aside personal tastes and preferences and to focus instead on achieving mature insight and understanding.

The English dictionary states that discernment is the power to see what is not evident to the average mind and stresses accuracy as in reading character or motives.

MacArthur writes that aisthesis

refers to a high level of biblical, theological, moral, and spiritual perception. It also implies the right application of that knowledge. In other words, discernment is the understanding and appreciation of the real knowledge of God’s revelation that produces holy living. Unlike the way that worldly love is often characterized, biblical love is far from blind. On the contrary, it is wise and judicious. (MacArthur, J. Philippians. Chicago: Moody Press)

Barclay writes that

aisthesis is 'sensitive perception'. It is the quality of heart and mind which is sensitive to that which is wrong. It is the experience of life that the first time a man commits a wrong action he does so with a kind of shuddering reluctance; if he does it twice he does it more easily; if he goes on doing it he will end by doing it without thinking at all. His sensitiveness to sin is gone; his heart is hardened. It is indeed true that the most awful thing about sin is exactly its power to beget sin. (Barclay, William: New Testament Words:. Westminster John Know Press, 1964)

NIDNTT adds that...

Originally both aisthanomai and ginosko referred to experiencing an object through the senses. But whereas aisthesis and its cognates expressed physical apprehension through the senses apart from the intellectual act of interpretation, ginosko and its cognates included from the very first the idea of grasping and understanding the object perceived by the mind. Owing largely though not exclusively to the usage of the LXX, aisthanomai came to be confined to perception by the senses. (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan)

Although aisthesis is used only here in the NT, there are 23 uses in the Septuagint (LXX)  (Ex 28:3; Pr 1:4, 7, 22; 2:3, 10; 3:20; 5:2; 8:10; 10:14; 11:9; 12:1, 23; 14:6f, 18; 15:7, 14; 18:15; 19:25; 22:12; 23:12; 24:4). Note the predominance of uses in Proverbs. It is not surprising that Wisdom literature would have most of the Scriptural uses on discernment! For example, Solomon writes that the proverbs are written in part...

To give prudence to the naive, to the youth knowledge (LXX = aisthesis = discernment) and discretion (Proverbs 1:4)

"How long, O naive ones, will you love simplicity? And scoffers delight themselves in scoffing, and fools hate knowledge (LXX = aisthesis = discernment)? (Proverbs 1:22)

Aisthesis represents a moral action of recognizing distinctions and making a decision about behavior. Discernment selects, classifies, and applies what is furnished by knowledge. It means to have the capacity to perceive clearly. It describes the ability to understand the real nature of something and once discriminating to make the proper moral decision.

Hebrews has the sole NT use of the related word aistheterion refers to the organs or senses of perception...

solid food is for the mature, who because of practice have their senses (aistheterion) trained to discern good and evil. (Hebrews 5:14) (Comment: The mature believer in the spiritual realm has discernment about what is right and wrong, true and false, helpful and harmful, righteous and unrighteous).

Luke has the sole NT use of the root verb aisthanomai recording that

they (Jesus' disciples) did not understand this statement ("the Son of Man is going to be delivered into the hands of men"), and it was concealed from them so that they might not perceive (aisthanomai) it; and they were afraid to ask Him about this statement. (Luke 9:45)

Love is controlled by theology, and theology must be applied to life with insight. It is used of those moral and spiritual concepts and actions which involve delicate and keen distinctions, those that require a deep and keen discernment to recognize. Not the ordinary, everyday, easily understood spiritual obligations, but the finer points of Christian conduct. It speaks of those things that are superior, vital, that surpass, that excel! Finally, it refers to the ability to make proper moral and spiritual decisions in the midst of a vast array of differing and difficult choices.

One of the sure marks of maturity is discerning love. This goal speaks of sensitive moral perception, and a quickness of ethical tact. How often we saints mean to be loving to others, and say the wrong words or do the wrong thing. We lack that delicate sensibility, that ability to express ourselves correctly, that gentle, wise, discriminating touch which would convey the love we have in our hearts to the lives of others. But this can be ours if we but live in close companionship with the One who always exhibited that sense of delicate tactfulness in His life. While it is true that we must approach the Word of God with an open mind, we also must recognize that God’s truth provides absolute boundaries for that openness.

Paul was praying that their self sacrificial love produced in yielded hearts by the Holy Spirit might overflow but that like a river in flood-time, its volume needed to be brought within guiding limitations ("real knowledge and all discernment") lest it work harm rather than bring blessing.

R J Morgan writes that...

Paul prayed for this love to “abound”—not a one-time overflowing, but a continual activity (Rom. 5:5). This is an others-centered love. It looks for needs in the lives of others and seeks to meet those needs with no thought of returned favors. This love is also characterized by knowledge and discernment. Many people today want to focus on love with no discernment. From their perspective, love means tolerance, accepting anyone and everything, like the song that says, “If loving you is wrong, I don’t want to be right.” But love must be based on truth" (Morgan, R. J. Nelson's Annual Preacher's Sourcebook: 2002. Nashville: Thomas Nelson Publishers)

As G. K. Chesterton said,

“Merely having an open mind is nothing. The object of opening the mind, as of opening the mouth, is to shut it again on something solid.”

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ILLUSTRATIONS OF BIBLE TRUTH by Harry A. Ironside - DISCERNING LOVE - "And this I pray, that your love may abound yet more and more in knowledge and in all judgment" (Phil. 1:9).

Lack of discernment often accounts for the failure of those in the pew to realize the full import of unsound teaching from the pulpit.

A brilliant modernistic preacher, who had pleased his audience with flowery oratory and beautiful perorations, as he discoursed glibly of the importance of breadth of view and the danger of bigoted opinions, was bidding farewell to his congregation as he was about to leave them for a new parish. One of his young men approached him and said, "Pastor, I am sorry we are losing you. Before you came I was one who did not care for GOD, man, or the devil, but through your delightful sermons, I have learned to love them all!" This is mere sentimentality -- not discerning love

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In Our Daily Bread (Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved) we read the following devotional

It is said that one day Michelangelo entered his studio to examine the work of his students. As he came to the painting of one of his favorite pupils, he stood and looked at it for a long time. Then, to the utter surprise of the class, he suddenly took a brush and wrote one word across the canvas.

That one word he splashed on the picture was amplius, meaning "larger." Michelangelo was not rejecting the work, for it exhibited great skill and was good as far as it went. But the small size of the canvas had made its design appear cramped. It needed to be expanded.

The Lord may have to write the word amplius across many of our lives. Our spiritual outlook becomes confined, and our vision of what God wants to do in and through us gets restricted by our small faith and limited spiritual growth. He wants to increase the dimensions of our spiritual lives, widen our outreach, and strengthen our witness. —P. R. V.

Our limited vision needs continual revision!

SO THAT YOU MAY APPROVE: eis to dokimazein (PAN) humas: (Isa 7:15; 16 Am 5:14; 15 Mic 3:2; Jn 3:20; Ro 2:18; 7:16, 22; 8:7; Ro 12:2, 9) (approve Job 12:11; 34:3; 2Co 11:13, 14, 15; Ep 5:10; 1Th 5:21; He 5:12, 5:13 14; 1Jn 4:1; Rev 2:2)

Approve (1381) (dokimazo [word study]) was used in ancient times for the testing of gold to determine its purity, of testing money to be sure it wasn't counterfeit and for trying oxen to assess their usefulness for the task at hand (see Lk 14:19). The purpose of increasing in love, controlled by knowledge and discernment, is to be able to evaluate people and situations correctly. Paul desires that they may continually test things for the purpose of approving and ultimately practicing what is morally and ethically superior. He prays for them to have the ability to sift or test a certain thing and recognize its worth and put their stamp of approval on it.

Two good tests for us to follow as we exercise spiritual discernment: (1). Will it make others stumble?  (2) Will I be ashamed if Jesus should return?

THE THINGS THAT ARE EXCELLENT IN ORDER TO BE SINCERE: ta diapheronta (PAPNPA) hina ete (2PPAS) eilikrineis: (Phil 1:16; Ge 20:5; Jos 24:14; Jn 1:47; Acts 24:16; 2Co 1:12; 2:17; 8:8; Eph 4:15; 5:27; 6:24; 1Th 3:13; 5:23)

Things...excellent (1308) (diaphero from dia = separation, through + phéro = carry, bear.) means literally to carry or take something through an area or structure. To differ in context speaks of those things that are superior, vital, that surpass, that excel.

Paul was not referring merely to the ability to distinguish between good and evil. Most everyone is able to do that. Paul was concerned about distinguishing between better and best--a capability only a few seem to have. That kind of discernment enables a person to focus his or her time and energy on what really counts. It's what separates the simple from the profound, the weak from the powerful, and the common from the exceptional. 

Diaphero applies to those moral and spiritual concepts and actions which involve delicate and keen distinctions and a deep and keen discernment to recognize. These are not the ordinary, everyday, easily understood spiritual obligations, but the finer points of Christian conduct.

This part of Paul's prayer is a prayer for the mind, just as the first part was a prayer for the heart. Very few people are able to pursue excellence because they don't use their minds. Instead they do whatever impulse, emotion, mood, or their environment suggests that they do. They don't think; they just react. They don't control themselves; their selves control them. They can't pursue what is excellent because they can't discern what is excellent. They are like a ball bouncing off every wall it hits in a new direction. 

An educational study was done in which a group of people were presented a new concept. 50% percent of the people believed the new concept immediately without thinking and 30% didn't; 15% wanted to wait a little while before they made up their minds but didn't ask for any clarification or information. Only 5% analyzed all the details before coming to a conclusion. Apparently  5%t of the population thinks, 15% thinks they think, and 80% would rather die than think!

Someone has said that most of society is on a caboose looking backward: they see only what has already gone by. There's a story about a pilot who came on the loudspeaker during a flight and said,

"I have some good news and bad news. The bad news is we've lost all our instrumentation and don't know where we are. The good news is we have a strong tail wind and are making great time."

This may seem funny but sadly it's a fairly accurate picture of how most people live. They have no directional instrumentation and a strong tail wind, so they fly through life with no idea of where they're going. The pursuit of excellence that Paul prays for is realized as we exercise our minds according to the Scriptural pattern laid out in the following Scriptures (among many others): (Ro 12:2-note, Php 4:8-note, Ep 5:9, 9, 10-note, Ep 5:15-note, 1Th 5:21-note)

Take a look at your life: is it filled with the pursuit of the abiding fruit of spiritual excellence or the lusts of the world which are passing away?

In order that (2443) (hina) marks the purpose of approving the things that are excellent for it is only as the saint approves what is good (as God esteems "goodness") that he or she is able to order their steps in a manner worthy of the Lord. The idea is that believers love (Phil 1:9) so they can pursue excellence (Phil 1:10) , which would in turn produce integrity (sincere and blameless).

In essence Paul is praying that the Philippians ''pass the test", ready for the Judgment seat (see discussion of the bema)  (2Co 5:10, Ro 14:10, 11, 12-note).

Tests are to be applied in order that the counterfeit and the false may be distinguished from the real and the true, and that when they are distinguished the former may be refused, the latter accepted and followed.

R J Morgan (Nelson's Annual Preacher's Sourcebook) writes that...

Paul understood the struggles we face in our choices. He wanted believers to evaluate the things of life correctly. Many things in life have no ultimate value, and the Bible reminds us that to find the real worth of things, we must weigh them in the light of eternity and approve the things that are excellent. There must be an ultimate standard to follow, one not to be found in the varied philosophies of mankind, but arrived at only through a knowledge of God’s Word (Heb. 4:12). Genuine love, when making a decision, asks:

• Does the Bible speak against it? (Ps. 119:9, 10, 11)
• Will it glorify God? (1 Cor 10:31)
• Will it harm me physically or spiritually? (1 Cor 6:12)
• Could it cause another to stumble? (Ro 14:21-note)
• Would I make that choice if Jesus were standing right here?

Sincere (1506) (eilikrines from heíle = shining or splendor of the sun + kríno = judge, discern = but see possible alternative derivation below) literally means that which is judged by sunlight' (compare the "Son's light" as when we all ''appear before the bema of Christ'' in 2Co 5:10) Being tested by sunlight something is shown to genuine, pure, sincere, uncontaminated, unmixed by seductive influences of the world, the flesh, and the devil. Eilikrines describes that which is free from spot or blemish such a degree as to bear examination in full splendor of sun.

Alternatively, some say that eilikrines may be derived from eilein which means to whirl round and round as in a sieve and so to sift until every impurity is extracted. On that basis the Christian character is cleansed of all evil until it is altogether pure. The picture is like a winnowing process that removes chaff which leaves that which is unalloyed or unmixed, figuratively here referring to moral and ethical purity.

Eilikrines is rarely used in secular Greek but one use describes fire, the purest thing of all and another use describes a 'total' eclipse of the sun.

Moffatt translates eilikrines as "transparent" in Phil 1:10 and as "pure" in the only other NT use in 2Peter 3:1.

Vine writes that eilikrines

"expresses that moral quality by which all that is said and done is consistent with convictions." (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson )

The only other NT use of eilikrines is by Peter who writes...

This is now, beloved, the second letter am writing to you in which am stirring up your sincere (eilikrines) mind by way of reminder (2Pe 3:1-note)

Comment: Barclay writes that "Plato uses this same phrase—eilikrines dianoia—in the sense of pure reason (dianoia = mind as the faculty of understanding), reason which is unaffected by the seductive influence of the senses. By using this phrase Peter appeals to his people as having minds uncontaminated by heresy. -  Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press)

Eilikrines is found only in the Greek translation of the apocryphal book The Wisdom of Solomon 7:25 where eilikrines is used to describe Wisdom as a “pure influence” or as the Revised Version renders it “clear effluence.”

Paul's and Peter's point is that the sincere Christian is not afraid to ''stand in the light'' for they know that their character can stand any light turned upon it.  There is no hypocrisy about such a saint. His or her life is like an open book waiting to be read by the Author and Perfecter of our faith.

Eilikrineia is the related noun (1Co 5.8, 2Co 1.12, 2Co 2.17) where most versions translate it as 'sincerity'.
           
In ancient times the finest pottery was thin. It had a clear color, and it brought a high price. Fine pottery was very fragile both before and after firing. And this pottery would often crack in the oven. Cracked pottery should have been thrown away. But dishonest pottery salesmen would fill in the cracks with a hard pearly wax that would blend in with the color of the pottery. This made the cracks practically undetectable on the shelf, especially when the piece was painted or glazed. This wax ruse however was immediately uncovered if the pottery was held up to bright light, especially sunlight, for the cracks would show up as darker lines. It was said that the artificial element was detected by “sun-testing.” Such a vase was known as "sun-judged". It is notable that the honest pottery dealers would mark their product with the words "sine cera" which means “without wax”. Our English "sincere" comes from the Latin words "sine cera"! In sum, God wants His people to have sun-judged minds, not those in which their sin spots have been covered over.

Even as it was wise for customers in the ancient marketplaces to give all pieces of pottery the “sunlight test” by holding it up to the sun, our lives need to be tested for the "wax of hypocrisy". In the church are those who appear as fine pottery but are not. There are cracks of sin in their lives filled with the wax of religious ceremony and activity. When held up to the light of God’s Word, the presence or absence of sinful cracks will be apparent. That’s why it is so important for us to feed daily on Scripture (Ps 119:9, 10, 11) and to allow our lives to be shaped by its power (Heb 5:14-note).

Believers are to be vessels of the Lord, sanctified, useful to the Master and prepared for every good work (see note ).

Beloved "vessel" of the Lord, how would your life stand up to the "sun judged" ("Son judged") test?

Barclay adds several piercing questions regarding eilikrines...

The question that this word asks is, Could our inmost thoughts stand being brought out into the full light of day? Could our inmost motives stand being dragged out into the full glare of revealing light? To put the matter at its highest, Could the inmost thoughts of our minds and motions of our heart stand the scrutiny of the light of God's eye? The Christian purity is a purity which is sifted until the last admixture of evil is gone, a purity which has nothing to conceal and whose inmost thoughts and desires will bear the full glare of the light of day. (Barclay, William: New Testament Words:. Westminster John Know Press, 1964)

AND BLAMELESS: kai aproskopoi: (Mt 16:23; 18:6, 7; 26:33; Ro 14:20, 21; 16:17; 1Co 8:13; 10:32; 2Co 6:3; Gal 5:11; 1Th 3:13)

Blameless (677) (aproskopos [word study] from a = not + proskópto = strike at, to trip,  dash against as foot against a stone) literally means without stumbling, not stumbling or not tripping.

Aproskopos describes "relational integrity" meaning that Christians are to live lives of true integrity that do not cause others to stumble.   It is blameless in the sense of not offending or not causing someone else to stumble. It describes one who does not lead others into sin. Such a one is inoffensive and clear (in their conscience).

Thayer has the following entry for aproskopos...

1) actively, having nothing for one to strike against; not causing to stumble; a. properly: a smooth road, Sir. 35: (32) 21. b. metaphorically, not leading others into sin by one's mode of life: 1Co 10:32

2). passively, a. not striking against or stumbling; metaphorically, not led into sin; blameless: Phi 1:10'

b. without offence: not troubled and distressed by a consciousness of sin, Acts 24:16 (Not found in secular authors except Sextus Empiricus)

There are only two other NT uses of aproskopos...

(Paul declares) "In view of this (of his "having a hope in God... that there shall certainly be a resurrection of both the righteous and the wicked"), I also do my best to maintain always a blameless (aproskopos) conscience both before God and before men. (Ac 24:15) (Comment:  Aproskopos is here applied  to the conscience, as not stumbling over or impinging upon anything for which our heart condemns us)

(Paul commands the saints at Corinth to) Give (present imperative) no offense (aproskopos) either to Jews or to Greeks or to the church of God (1Co 10:32) (Comment: Paul is commanding them literally to "become offenseless". The idea is to continuously live in such a way so as not to cause moral or spiritual damage to anyone. Don't trip others up by being a stumbling block.)

Barclay adds that...

There are people who are themselves faultless, but who are so austere that they drive people away from Christianity. The Christian is himself pure, but his love and gentleness are such that he attracts others to the Christian way and never repels them from it. (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press)

Christians are to live lives of such integrity so that they do not cause others to sin. This kind of integrity requires a no-compromise attitude in accord with God's Word. We are to live deeply planted in the rich soil of biblical truth so that our roots tap deep into divine revelation and we flourish. That means many times you will find yourself standing against the world. (Ro 12:2, Jas 1:27, Jas 4:4, 1Jn 2:15)

The eighteenth-century reformer John Wesley was blessed with a godly mother. When he went away to school she reminded him that

"whatever weakens one's reason, impairs the tenderness of one's conscience, obscures one's sense of God or takes off the delight for spiritual things, whatever increases the authority of one's body over one's mind, that thing is sin"

UNTIL THE DAY OF CHRIST: eis hemeran Christou: (1Cor 1:8)

The "Day of Christ" alludes in part (see discussion below) to the future day when believers will stand

"before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad." (2Co 5:10).

Then

"each man's work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man's work. If any man's work which he has built on it remains, he will receive a reward. If any man's work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire." (1Cor 3:11, 12, 13, 14, 15) .

On the day when the Lord come He

"both bring to light the things hidden in the darkness and disclose the motives of men's hearts; and then each man's praise will come to him from God." (1Co 4:5).

And we shall  and we will be rewarded according to our deeds so let us heed our Lord's loving reminder

 Behold, I am coming quickly, and My reward is with Me, to render to every man according to what he has done (Rev 22:12-note) (See multiple Scriptures regarding the "Reward of saints")

The Day of Christ

Day (hemera) "has various meanings in Scripture in addition to that of the period of natural light. It frequently signifies a period of undefined length marked by certain characteristics. This is the significance in the present phrase. It denotes the period of the Parousia (coming) (Click "parousia" note) of Christ with His saints, a period with a beginning, a course and an issue (a final conclusion).

The word Parousia has no English equivalent; it needs transliterating: it combines the thought of the coming of a person to a place with that of his presence there subsequently till a certain event transpires.

 The Parousia of Jesus Christ begins with the Rapture, when He comes for His saints, as mentioned in (1Th 4:16). (Ed note: for more discussion of His coming see "The Comfort of His Coming") That is to be followed by the period of His presence with them when, having come to the air for them, and received them to Himself, He will take them to the place prepared for them, the Father’s “House,” (Jn 14:2),  At the close of that period He will come with them in manifested glory for the overthrow of His foes and the establishment of His kingdom.

This Parousia is described in similar phrases; “the day of Christ” (Php 1:10, 2:16); “the day of the Lord Jesus,” (1Co5:5; 2Co1:14); “the day of our Lord Jesus Christ,” (1Cor 1:8.) In (2Pet 1:19) it is called “the day.”

From these phrases, which all contain one or other or both of the titles Jesus and Christ, the phrase “the day of the Lord” is to be distinguished...In the Day of Jesus Christ the circumstances connected with “the Judgment Seat of Christ” will take place, as mentioned in (2Cor 5:10). (Adapted from W E Vine)
 

Filled (4137) (pleroo [word study] from pleres = full) means to be be completely filled like a net filled with a catch of fish or cup filled to the brim.

Pleroo is in the perfect tense which indicates these saints had been (passive voice = subject receives action from outside source) filled at some point in time in the past and they continue in that "filled" state.  This verse and specifically the perfect tense speaks of their "human potential" to be supernatural fruit bearers.

When were we filled? When we believed we were "made complete (pleroo)" in Christ or as the NIV phrases it we were "given fullness in Christ"  (Col 2:10-note)

A thought to ponder - If we have already been filled with fruit what must we do to bear that fruit so that it becomes visible and brings glory (gives a proper opinion) of our great God? Let us not be like faithless Israel for although God

"dug it all around, removed its stones, and planted it with the choicest vine...(and) expected it to produce good grapes...it produced only worthless ones." (Isa 5:2)

The writer to Hebrews teaches that God uses the rod of discipline to train us and in time to bring forth

"the peaceful fruit of righteousness." (Heb 12:11-note)

Solomon teaches that

"The fruit of the righteous is a tree of life and he who is wise wins souls" (Pr 11:30)

Paul is not interested in ''churchianity'' but spiritual fruit produced by abiding (Jn 15:5) for apart from Jesus the Vine "we can do nothing." Too many Christians try to ''produce'' fruit in their own efforts and then ask God to bless their efforts instead of abiding in Him and allowing His life in us to bear the fruit as we

"grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory, both now and to the day of eternity. Amen." (2Pe 3:18-note)

God wants a bumper crop
of righteousness in our lives.

This phrase is better translated “the fruit righteousness produces" or  “the fruit that results from being justified”.

Fruit (2590) (karpos [word study]) is literally the fruit (as of trees, vines, etc) and then the "fruit" of ones loins, specifically his or her offspring. Most of the NT uses are figuratively describing an effect or a result = that which originates or comes from something. The context determines the exact nuance as can be discerned from noting the numerous ways karpos is translated in the NAS.

Karpos - 67x in 57v - Matt 3:8, 10; 7:16ff; 12:33; 13:8, 26; 21:19, 34, 41, 43; Mark 4:7f, 29; 11:14; 12:2; Luke 1:42; 3:8f; 6:43f; 8:8; 12:17; 13:6f, 9; 20:10; John 4:36; 12:24; 15:2, 4f, 8, 16; Acts 2:30; Rom 1:13; 6:21f; 15:28; 1 Cor 9:7; Gal 5:22; Eph 5:9; Phil 1:11, 22; 4:17; 2 Tim 2:6; 4:13; Heb 12:11; 13:15; Jas 3:17f; 5:7, 18; Rev 22:2. NAS = benefit, 2; crop, 5; crops, 2; descendants, 1; fruit, 43; fruitful, 1; fruits, 4; grain, 1; harvest, 1; proceeds, 1; produce, 4; profit, 1,

What fruit? Click the links to the Scripture references above to study all the NT uses of karpos (fruit) and obtain a more thorough understanding of the incredible privilege believers have to bear fruit that remains throughout eternity! Spiritual fruit in contrast to religious activity brings glory and praise to God. If we produce the fruit in our strength, our nature is to boast. When the Spirit of Christ produces fruit in a surrendered saint, the saint can only bow down in awe, adoration and thankfulness that he or she was allowed to witness such a miracle and to experience God!

The fruit tree does not make a great deal of noise when it produces its crop. It merely allows the life within to work in a natural way, and fruit is the result (cf Jn 15:5). In nature for the fruit tree to produce fruit it needs (among other things) light. By analogy believers who are to be "fruit bearers" are commanded by Paul to continually walk in the light that we might bring forth the fruit of light which is righteousness, Paul explaining that...

"the fruit of the light consists in all goodness and righteousness and truth"  (Eph 5:8, 9)

WHICH COME THROUGH JESUS CHRIST: ton dia Iesou Christou: (Ps 92:14, 92:15; Isa 60:21; 61:3, 61:11 Mt 5:16; Jn 15:4, 15:5; 1Co 10:31; Eph 2:10; Col 1:6; 2Th 1:12; Heb 13:15, 13:16; 1Pet 2:5, 2:9, 2:12; 4:10, 4:11, 4:14)

Literally this reads "that through Jesus Christ".

The Source and the "conduit" of these virtues is Jesus Christ, and their object is the glory and praise of God.

Paul explained to the Colossians that now it is...

"Christ Who is our Life" (Col 3:4-note ''Who is'' is added by translators. More literally "Christ our life")

Lawrence of Arabia once brought a group of Bedouins to London and housed them in a beautiful hotel. The only kind of dwelling they had ever lived in was a tent in the desert. They quickly became fascinated with the faucets in the hotel. In the desert water was hard to come by, but in the hotel they merely had to turn a knob to get all the water they needed. When Lawrence helped them pack up to leave, he discovered they'd taken the faucets off all the sinks and put them in their bags. They believed that if they possessed the faucets they would also possess the water. Christians often forget that in the spiritual realm they are like faucets. Unless they are connected to the pipeline of spiritual water, they are just as useless as the faucets the Bedouins had in their bags. Spiritual fruit flows out of a Christian only when he or she is connected to the source of spiritual power..."which comes through Jesus Christ" 

TO THE GLORY AND PRAISE OF GOD: eis doxan kai epainon theou: (Jn 15:8; Eph 1:12, 1:14) (see Torrey's Topic "Glorifying God")

The idea parallels the words of our Lord Jesus

"by this is My Father glorified that you bear much fruit and so prove to be My disciples." (Jn 15:8)

Spiritual fruit brings glory to God the Father. And so Paul sets down the Christian aim which is to live such a life that the glory (a proper opinion of God is given to others by my life) and the praise are given to God. Christian fruit is not meant to win credit for a man himself but is meant to win glory and praise for God. The Christian knows, and witnesses, that he is what he is, not by his own unaided efforts, but only by the grace of God. The ultimate end of all Paul’s prayers was that God be glorified. As the fruit that is in us comes out of us it is so humanly inexplicable, so unnatural (so supernatural) that those who see the FRUIT can ONLY give God the glory, realizing that no man could have brought forth such RIGHTEOUS FRUIT! 

Jesus taught a similar truth in Mt 5:16

"Let your light shine before men in such a way that they may see your good works, and GLORIFY (form a proper opinion of) your Father who is in heaven" (Mt 5:16-note)

Compare parallel Scripture in Isa 61:3b:

"So they will be called oaks of righteousness, The planting of the LORD, that He may be glorified."

The final result of growing in love and of living a wise and pure life that overflows with righteousness is that God will be honored and pleased. All the glory and praise belongs not to believers but to God, for he has redeemed them by the work of his Son and has implanted within them his Spirit to produce the fruit of righteousness.

In Christian Leaders of the Eighteenth Century, J. C. Ryle describes the ministries of great British Christian leaders--George Whitefield, John Wesley, and others observing that...

"they taught constantly the inseparable connection between true faith and personal holiness. They never allowed for a moment that any church membership or religious profession was the proof of a man being a true Christian if he lived an ungodly life. A true Christian, they maintained, must always be known by his fruits; and those fruits must be plainly manifest and unmistakable in all relations of life. 'No fruits, no grace,' was the unvarying tenor of their preaching"

In our own time many have come to view spiritual fruit to be an optional characteristic in the Christian life--not a natural product of salvation. Paul said,

"my brethren, you also were made to die to the Law through the body of Christ, so that you might be joined to another, to Him who was raised from the dead, in order that we might bear fruit for God." (Ro 7:4) .

Are you living a holy life that produces fruit "to the glory and praise of God"?

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Alexander Maclaren...

A Comprehensive
Prayer
Php 1:9, 10, 11
 

WHAT a blessed friendship is that of which the natural language is prayer! We have many ways, thank God, of showing our love and of helping one another, but the best way is by praying for one another. All that is selfish and low is purged out of our hearts in the act, suspicions and doubts fade away when we pray for those whom we love. Many an alienation would have melted like morning mists if it had been prayed about, added tenderness and delicacy come to our friendships so like the bloom on ripening grapes. We may test our loves by this simple criterion—Can we pray about them? If not, should we have them? Are they blessings to us or to others?

This prayer, like all those in Paul’s epistles, is wonderfully full. His deep affection for, and joy in, the Philippian church breathes in every word of it. Even his jealous watchfulness saw nothing in them to desire but progress in what they possessed. Such a desire is the highest that love can frame. We can wish nothing better for one another than growth in the love of God. Paul’s estimate of the highest good of those who were dearest to him was that they should be more and more completely filled with the love of God and with its fruits of holiness and purity, and what was his supreme desire for the Philippians is the highest purpose of the gospel for us all, and should be the aim of our effort and longing, dominating all others as some sovereign mountain peak towers above the valleys. Looking then at this prayer as containing an outline of true progress in the Christian life, we may note:

I. The Growth In Keenness Of Conscience Founded On Growth In Love.

Paul does not merely desire that their love may abound, but that it may become more and more ‘rich in knowledge and all discernment.’ The former is perhaps accurate knowledge, and the latter the application of it. ‘Discernment’ literally means ‘sense,’ and here, of course, when employed about spiritual and moral things it means the power of apprehending good and bad as such. It is, I suppose, substantially equivalent to conscience, the moral tact or touch of the soul by which, in a manner analogous to bodily sense, it ascertains the moral character of things. This growth of love in the power of spiritual and moral discernment is desired in order to its exercise in ‘proving things that differ.’ It is a process of discrimination and testing that is meant, which is, I think, fairly represented by the more modern expression which I have used—keenness of conscience.

I need spend little time in remarking on the absolute need of such a process of discrimination. We are surrounded by temptations to evil, and live in a world where maxims and principles not in accordance with the gospel abound. Our own natures are but partially sanctified. The shows of things must be tested. Apparent good must be proved. The Christian life is not merely to unfold itself in peace and order, but through conflict. We are not merely to follow impulses, or to live as angels do, who are above sin, or as animals do who are beneath it. When false coin is current it is folly to accept any without a test. All around us there is glamour, and so within us there is need for careful watchfulness and quick discrimination.

This keenness of conscience follows on the growth of love. Nothing makes a man more sensitive to evil than a hearty love to God. Such a heart is keener to discern what is contrary to its love than any ethical maxims can make it. A man who lives in love will be delivered from the blinding influence of his own evil tastes, and a heart steadfast in love will not be swayed by lower temptations. Communion with God will, from its very familiarity with Him, instinctively discern the evil of evil, as a man coming out of pure air is conscious of vitiated atmosphere which those who dwell in it do not perceive. It used to be said that Venice glass would shiver into fragments if poison were poured into the cup. As evil spirits were supposed to be cast out by the presence of an innocent child or a pure virgin, so the ugly shapes that sometimes tempt us by assuming fair disguises will be shown in their native hideousness when confronted with a heart filled with the love of God.

Such keenness of judgment is capable of indefinite increase. Our consciences should become more and more sensitive: we should always be advancing in our discovery of our own evils, and be more conscious of our sins, the fewer we have of them. Twilight in a chamber may reveal some foul things, and the growing light will disclose more. ‘Secret faults’ will cease to be secret when our love abounds more and more in knowledge, and in all discernment.

II. The Purity And Completeness Of Character Flowing From This Keenness Of Conscience.

The Apostle desires that the knowledge which he asks for his Philippian friends may pass over into character, and he describes the sort of men which he desires them to be in two clauses, ‘sincere and void of offence’ being the one, ‘filled with the fruits of righteousness’ being the other. The former is perhaps predominantly negative, the latter positive. That which is sincere is so because when held up to the light it shows no flaws, and that which is without offence is so because the stones in the path have been cleared away by the power of discrimination, so that there is no stumbling. The life which discerns keenly will bring forth the fruit which consists of righteousness, and that fruit is to fill the whole nature so that no part shall be without it.

Nothing lower than this is the lofty standard towards which each Christian life is to aim, and to which it can indefinitely approximate. It is not enough to aim at the negative virtue of sincerity so that the most searching scrutiny of the web of our lives shall detect no flaws in the weaving, and no threads dropped or broken. There must also be the actual presence of positive righteousness filling life in all its parts. That lofty standard is pressed upon us by a solemn motive, ‘unto the day of Christ.’ We are ever to keep before us the thought that in that coming day all our works will be made manifest, and that all of them should be done, so that when we have to give account of them we shall not be ashamed.

The Apostle takes it for granted here that if the Philippian Christians know what is right and what is wrong, they will immediately choose and do the right. Is he forgetting the great gulf between knowledge and practice? Not so, but he is strong in the faith that love needs only to know in order to do. The love which abounds more and more in knowledge and in all discernment will be the soul of obedience, and will delight in fulfilling the law which it has delighted in beholding. Other knowledge has no tendency to lead to practice, but this knowledge which is the fruit of love has for its fruit righteousness.

III. The Great Name In Which This Completeness Is Secured.

The Apostle’s prayer dwells not only on the way by which a Christian life may increase itself, but in its close reaches the yet deeper thought that all that growth comes ‘through Jesus Christ.’ He is the Giver of it all, so that we are not so much called to a painful toil as to a glad reception. Our love fills us with the fruits of righteousness, because it takes all these from His hands. It is from His gift that conscience derives its sensitiveness. It is by His inspiration that conscience becomes strong enough to determine action, and that even our dull hearts are quickened into a glow of desiring to have in our lives, the law of the spirit of life, that was in Christ Jesus, and to make our own all that we see in Him of ‘things that are lovely and of good report.’