And this I pray, that your love may abound yet more and
&c.] 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.