And this I pray, that your charity may more and more abound in knowledge, and in all understanding:

“The elements are worshipped,-the air by Diogenes, the water by Thales, the fire by Hippasus; and by those who suppose atoms to be the first principles of things, arrogating the name of philosophers, being wretched creatures devoted to pleasure. "Wherefore I pray," says the apostle, "that your love may abound yet more and more, in knowledge and in all judgment, that ye may approve things that are excellent." "Since, when we were children," says the same apostle, "we were kept in bondage under the rudiments of the world. And the child, though heir, differeth nothing from a servant, till the time appointed of the father." Philosophers, then, are children, unless they have been made men by Christ.”

“"And this," saith he, "I pray, that your love may abound yet more and more." For this is a good of which there is no satiety; for see, being so loved he wished to be loved still more, for he who loves the object of his love, is willing to stay at no point of love, for it is impossible there should be a measure of so noble a thing. Paul desires that the debt of love should always be owing; "Owe no man any thing, save to love one another." (Rom. xiii. 8.) The measure of love is, to stop nowhere; "that your love," says he, "may abound yet more and more." Consider the character of the expression, "that it may abound yet more and more," he says, "in knowledge and all discernment." He does not extol friendship merely, nor love merely, but such as comes of knowledge; that is, Ye should not apply the same love to all: for this comes not of love, but from want of feeling. What means he by "in knowledge"? He means, with judgment, with reason, with discrimination. There are who love without reason, simply and any how, whence it comes that such friendships are weak.”

“Having set out the matter of joy concerning future hope, he here shows for what he makes his prayer on their behalf. And first he sets forth his desire, which is shown to be utterly fervent; second, the matter of the prayer, at *and this I pray*, etc. And because the desire of the heart is manifest to God alone, therefore he calls God as witness that he prays for them with desire. Job ch. 12: *behold, in heaven is my witness*, namely God, etc. *How I long for you* — namely I — existing in the bowels of Jesus Christ. Or, how I long for you to be in them; as if he were to say: how I long for your salvation and participation in the visceral charity of Christ. Luke 1:78: *through the bowels of the mercy of God*, etc.; as if to say: because the power of love reaches to the depths and inmost parts of the heart. Or, I long that you be in the bowels of Jesus Christ, that is, that you love him intimately, so that you may also be loved by him; for in this consists the life of man. Then, when he says *and this I pray*, etc., he sets forth the prayer, and he desires three goods. First, as to the increase of interior charity. For interior affection is perfected through charity, and therefore for one who does not have charity, it should be desired that he have it; but for one who has it, that it be perfected. Hence he says *that charity*, etc. But for the increase of charity, God must be prayed to, because God alone works this in us. 2 Cor. 9:8: *And God is able to make all grace abound in you, that, always having all sufficiency in all things, you may abound unto every good work*, etc. And this it is necessary that we too ask, because Matt. 5:20: *unless your justice abound more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven*. Second, as to the intellect. Hence he says *in all knowledge*. But does knowledge come from charity? Yes, because it is said in 1 John 2:27: *and as for you, let the anointing which you have received from him abide in you, and you have no need that any man teach you, but as his anointing teaches you concerning all things*, etc. Likewise, charity is the spirit, of which it is said in John 16:13: *when that spirit of truth shall come, he will teach you all*, etc. The reason for this is that whoever has a habit — if the habit is right, a right judgment follows from it concerning those things that pertain to that habit; but if it is corrupt, a false one. Just as, concerning venereal matters, the temperate man has good judgment, while the intemperate man does not, but a false one. But all things that are done by us are to be informed by charity, and therefore he who has charity has right judgment, also as to things knowable. And thus he says *in all knowledge*, namely by which he may recognize the truth and adhere firmly concerning those things that belong to faith. This is the knowledge of the saints, of which it is spoken in Wisdom 10:10. And as to things to be done, and thus he says *and in all sense*, which is the cognitive power concerning exterior objects. And it is proper to it that it immediately judges rightly concerning its proper sensible object. And therefore this name has been transferred to the interior judgment of reason; hence those are called "sensible" who have right judgment concerning things to be done. Wisdom 1:1: *have a sense of the Lord in goodness*, etc. Wisdom 6:16: *to think, then, upon her, is a consummated sense*, etc. But this sense ought to be not only considerative but also discretive between good and evil, and between good and better. Hence he adds *that you may approve*, etc. Note that charity perfects the sense so that it approves good things; but perfect charity, so that it approves better things. 1 Cor. 12:31: *be zealous for the better gifts*, etc.; and below, ch. 14: *follow after charity*, etc. And therefore he says *more excellent things*. Third, as to the effect. And first he sets forth immunity from evil; second, perfection in good. The first, in that he says *that you may be sincere*. For there is a twofold sin to be avoided: namely, that of interior corruption, by which a man is corrupted in himself, and this is excluded by sincerity. 1 Cor. 5:8: *in the unleavened bread of sincerity*, etc. The other is against one's neighbor, namely offense. And therefore he says *and without offense*. 1 Cor. 4:10: *be without offense to the Jews and the Gentiles, and to the Church of God, as I also*, etc. And 2 Cor. 6:3: *giving no offense to any man*, etc. *Unto the day of Christ Jesus*, that is, until the end of life. Matt. 24:13: *he who shall persevere unto the end, he shall be saved*. As to grace he says *filled with the fruit of justice*, so that the works of justice are, as it were, a fruit. Rom. 6:22: *you have your fruit unto sanctification*, etc. Or *the fruit of justice*, that is, the reward of justice, namely the crown. 2 Tim. 4:8: *as to the rest, there is laid up for me a crown of justice*, etc. Wisdom 4: *for the fruit of good labors is glorious*, etc. And this is had through Christ, because all things that we do are good through him. John 15:5: *without me you can do nothing*, etc. And these things are to be done for this end, namely unto the glory and praise of God, because from the works of the saints God is glorified, since others thereby break forth into the praise of God. Ps. 150:1: *praise the Lord in his saints*, etc. Jer. 33:9: *it shall be to me a name, and a joy, and a praise, and an exultation to all the nations of the earth, who shall hear of all the good things*, etc. Then, when he says *but I would have you know*, etc., he admonishes concerning things to come. And first he sets forth examples to be followed and to be avoided; second, he concludes with a moral admonition in ch. 4, at *therefore, my most beloved brethren*, etc. Concerning the first he does two things, for first he shows what things are to be imitated; second, what things are to be avoided, ch. 3, at *as for the rest*, etc. Likewise the first is divided into two, for first he puts himself forward for them to imitate; second, others, ch. 2, at *if there be therefore*, etc. Likewise the first into three, for first he sets forth as an example his own progress; second, the joy which he has from that progress, at *for what*, etc.; third, the fruit from his own progress, at *for I know*, etc. Likewise the first into two. First he sets forth the progress; second, the manner, at *so that my bonds*, etc. He says therefore: I have admonished you unto progress, and that you may have my progress as a pattern, I wish you to know, both the things that concern me — outwardly, because the tribulations, even though they were exterior, did not change me inwardly, but rather they turned out unto progress, since from them the faith preached made greater progress. 2 Cor. 1:6: *whether we be in tribulation, it is for your exhortation and salvation; or whether we be comforted, it is for your consolation*, etc. And he shows the progress. First as to himself; second as to others, at *so that the more*, etc. As to himself indeed it had been manifest that he suffered such things for Christ constantly, so that he was bound in chains, whence it is said *so that my bonds*, etc., which is glorious for Christ's sake. 1 Peter 4:15: *let none of you suffer as a murderer, or a thief, or a coveter of other men's goods; but if as a Christian, let him not be ashamed*, etc. *In every praetorium*, as in the court of Caesar, etc. But on the part of others, the faith was growing in common. Hence he says *so that the more*, etc. 1 Macc. ch. 4: concerning the elephants. Ecclus. 10:2: *according to the judge of the people, so also are his ministers*, etc. Prov. 18: *the just, like a confident lion, shall be without dread*, etc. Yet on the part of others there is diversity, because some spoke well, some ill. And those who spoke well, some did so out of general charity and some out of a special love for the apostle. And those who spoke ill, some did so out of general malice, some out of a special hatred toward the apostle. But as it seems to me, the apostle shows a twofold cause on account of which some were preaching. First, on account of envy. And therefore the apostle shows their depraved intention, saying *some indeed out of envy*, etc. James 3:16: *where jealousy and contention are, there is inconstancy, and every depraved work*. 1 Cor. 3:3: *since there is among you jealousy and contention, are you not carnal?* Second, on account of love of Christ and of the Gospel. Hence he says *some out of good*, etc. Ps. 150:20: *deal kindly, in good will*, etc. But the apostle adds, saying *but some out of charity*, namely that which produces good will, etc., because they preached in order to supply the deficiency of me as teacher. Then the apostle explains what he had said, stating that some preached not according to a sound intention, but out of contention. Their corrupt intention was manifest in two ways: in one way, that by preaching publicly, they might cause disturbance among the Gentile people against the apostle, over and above that which he already had. In the other way, because they believed that Paul, hearing them usurp the office committed to him, would be troubled, and thereby affliction would be added to one already afflicted.”

“These verses contain the prayers he put up for them. Paul often let his friends know what it was he begged of God for them, that they might know what to beg for themselves and be directed in their own prayers, and that they might be encouraged to hope they should receive from God the quickening, strengthening, everlasting, comforting grace, which so powerful an intercessor as Paul asked of God for them. It is an encouragement to us to know that we are prayed for by our friends, who, we have reason to think, have an interest at the throne of grace. It was intended likewise for their direction in their walk, and that they might labour to answer his prayers for them; for by this it would appear that God had answered them. Paul, in praying thus for them, expected good concerning them. It is an inducement to us to do our duty, that we may not disappoint the expectations of praying friends and ministers. He prayed, 1. That they might be a loving people, and that good affections might abound among them; That your love might abound yet more and more. He means it of their love to God, and one another, and all men. Love is the fulfilling both of the law and of the gospel. Observe, Those who abound much in any grace have still need to abound more and more, because there is still something wanting in it and we are imperfect in our best attainments. 2. That they might be a knowing and judicious people: that love might abound in knowledge and in all judgment. It is not a blind love that will recommend us to God, but a love grounded upon knowledge and judgment. We must love God because of his infinite excellence and loveliness, and love our brethren because of what we see of the image of God upon them. Strong passions, without knowledge and a settled judgment, will not make us complete in the will of God, and sometimes do more hurt than good. The Jews had a zeal of God, but not according to knowledge, and were transported by it to violence and rage, Rom 10:2; Joh 16:2. 3. That they might be a discerning people. This would be the effect of their knowledge and judgment: That you may approve the things which are excellent (Phi 1:10); or, as it is in the margin, Try the things which differ; eis to dokimazein, that we may approve the things which are excellent upon the trial of them, and discern their difference from other things. Observe, The truths and laws of Christ are excellent things; and it is necessary that we every one approve them, and esteem them such. We only need to try them, to approve of them; and they will easily recommend themselves to any searching and discerning mind. 4. That they might be an honest upright-hearted people: That you may be sincere. Sincerity is our gospel perfection, that in which we should have our conversation in the world, and which is the glory of all our graces. When the eye is single, when we are inward with God in what we do, are really what we appear to be, and mean honestly, then we are sincere. 5. That they might be an inoffensive people: that you may be without offence until the day of Christ; not apt to take offence; and very careful not to give offence to God or their brethren, to live in all good conscience before God (Act 23:1), and to exercise ourselves to have always a conscience void of offence towards God and towards men, Act 24:16. And we must continue to the end blameless, that we may be presented so at the day of Christ. He will present the church without spot or wrinkle (Eph 5:27), and present believers faultless before the presence of his glory with exceeding joy, Jde 1:24. 6. That they might be a fruitful useful people (Phi 1:11): Being filled with the fruits of righteousness, etc. From God is our fruit found, and therefore from him it must be asked. The fruits of righteousness are the evidences and effects of our sanctification, the duties of holiness springing from a renewed heart, the root of the matter in us. Being filled with them. Observe, Those who do much good should still endeavour to do more. The fruits of righteousness, brought forth for the glory of God and edification of his church, should really fill us, and wholly take us up. Fear not being emptied by bringing forth the fruits of righteousness, for you will be filled with them. These fruits are by Jesus Christ, by his strength and grace, for without him we can do nothing. He is the root of the good olive, from which it derives its fatness. We are strong in the grace which is in Christ Jesus (Ti2 2:1) and strengthened with might by his Spirit (Eph 3:16), and they are unto the glory and praise of God. We must not aim at our own glory in our fruitfulness, but at the praise and glory of God, that God may be glorified in all things (Pe1 4:11), and whatsoever we do we must do all to the glory of God, Co1 10:31. It is much for the honour of God, when Christians not only are good, but do good, and abound in good works.”

“And this I pray, that your love may abound yet more and more,.... As a proof of his great affection for them, he puts up this petition on their account; which supposes that they had love, as they must certainly have, since the good work of grace was begun in them; for wherever the work of the Spirit of God is, there is love, which is a fruit of the Spirit; and where there is not love, there cannot be that good work; for it signifies nothing what a man says, nor what he has, nor what he does, if love be wanting; but this grace was in these Philippians, they had love to God, to Christ, to one another, to all the saints, and to the ministers of the Gospel, and particularly to the apostle, of which they had lately given him a proof: and it also supposes, that this grace, which was implanted in them in regeneration, was in exercise, which is meant by its "abounding"; it was not only a principle in the heart, and expressed by the mouth, but it was in action; it lay not in word, and in tongue, but showed itself towards the objects of it in deed and in truth; and it was in a very larger and lively exercise; it abounded, it flowed and overflowed; it rose up out of the heart, as water out of a fountain; it was as grace is said to be, a well of living water, springing up, and spreading itself various ways; wherefore the apostle did not pray that they might have love, nor merely that their love might abound, but that it might abound "yet", might continue to abound, that there might be no stop put to its flow and exercise, and so concerns the perseverance of it, and its actings; and that it might abound "more and more"; which regards the increase of it, and enlargement of its exercise. The Syriac version reads it, that it "may be multiplied and abound"; intimating, that spiritual love cannot be exceeded in; there is no going to an extreme in the exercise of it; natural love may, but not spiritual; God and Christ can never be loved too much, nor saints, as saints, though they may as men: wherefore let love abound ever so much to these objects, it is capable of abounding more and more, without any danger of excess; and it is to be wished for; for where it is ever so large and abundant in its actings, it is not perfect, nor will it be in this life; so that there is always room for such a petition; besides, the apostle knew how apt love is to grow cold, and saints to sink in their spiritual affections through the prevalence of sin, the cares of the world, and temptations of Satan: he adds, in knowledge and in all judgment; that is, either with knowledge and judgment; and the sense be, that as their love abounded, so their knowledge might be increased, and their judgment in spiritual things be better informed and established. Some Christians are more affectionate, and less knowing; others are more knowing, and less affectionate; it is well when love and knowledge go and keep pace together: or it may be rendered "by knowledge", suggesting, that love is increased thereby, which is true; for the more saints know of God and Christ, the more they love them; and the more they know of one another's grace and experience, the more they love each other: by "knowledge" may be meant the knowledge of God; not that which is general, is by the light of nature, and is very obscure and insufficient to salvation; but that which is special, is of God in Christ, as a God gracious and merciful, as a covenant God and Father in him; and which at best is imperfect, and needs increasing: and also knowledge of Christ; not general, notional, and speculative, as that he is the Son of God, the Messiah, and Saviour of the world in common; but that which is special, spiritual, and saving; and which is a knowledge of approbation, whereby a soul approves of Christ above all others, as a Saviour; a fiducial one, whereby it trusts in him, and commits itself to him; an experimental and practical one, to which is joined a cheerful obedience to his commands and ordinances, and becomes an appropriating one; yet is in this life imperfect, and so needs increasing; and all means should be used in order thereunto: moreover, the knowledge of one another may be included; an increase of which is necessary to promote brotherly love, and make communion with one another delightful and profitable. By all "judgment", or "sense", as in the Greek text, is designed a spiritual apprehension, judgment, and sensation of things. The Syriac version renders it, "all spiritual understanding", and may intend a spiritual perception, and sense of the love of God shed abroad in the heart, an enlarged experience of the grace of God, and particularly faith, which is expressed by all the live senses; as by "seeing" the Son, the glory, fulness, suitableness, and excellency of him, and the unseen glories of another world; by "hearing" the joyful sound, the voice of Christ in the Gospel, so as to understand and distinguish it; by "smelling" a sweet smell in the person, blood, righteousness, and sacrifice of Christ, which are of a sweet smelling savour to faith, as are also the things of God, and of the Spirit of God; and by "tasting" how good the Lord is, how sweet is his word, and delicious his fruit; and by "feeling", laying hold on Christ, embracing and handling him, the word of life: and now a believer having these his spiritual senses exercised, he is capable of discerning between good and evil, and so of approving things most excellent; which is the end of this petition, as appears from the following words.”

“This I pray - This is the substance of all my prayers for you, that your love to God, to one another, and to all mankind, may abound yet more and more, ετι μαλλον και μαλλον περισσευη, that it may be like a river, perpetually fed with rain and fresh streams so that it continues to swell and increase till it fills all its banks, and floods the adjacent plains. In knowledge - Of God's nature, perfections, your own duty and interest, his work upon your souls, and his great designs in the Gospel. And in all judgment - Και πασῃ αισθησει· In all spiritual or moral feeling; that you may at once have the clearest perception and the fullest enjoyment of those things which concern your salvation; that ye may not only know but feel that you are of God, by the Spirit which he has given you; and that your feeling may become more exercised in Divine things, so that it may he increasingly sensible and refined.”

“The subject of his prayer for them (Phi 1:4). your love--to Christ, producing love not only to Paul, Christ's minister, as it did, but also to one another, which it did not altogether as much as it ought (Phi 2:2; Phi 4:2). knowledge--of doctrinal and practical truth. judgment--rather, "perception"; "perceptive sense." Spiritual perceptiveness: spiritual sight, spiritual hearing, spiritual feeling, spiritual taste. Christianity is a vigorous plant, not the hotbed growth of enthusiasm. "Knowledge" and "perception" guard love from being ill-judged.”