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Aistheterion means the organ of sensation, and in the definitions of Galen, the
aistheterion is defined as "the organ to which any sense is entrusted--either the eye, or
the nose, or the tongue". For this word we turn to Heb. 5: 14.
"But strong meat belongeth to them that are of full age (perfect) even those who by
reason of use have their senses (sense organs) exercised to discern both good and evil."
It has been our earnest contention for years, that the epistle to the Hebrews and the
epistle to the Philippians, though they ministered to two distinct companies, were
nevertheless parallel. The above occurrences of aisthesis and aistheterion are all that are
to be found in the N.T., and the passage in Hebrews helps us to understand the prayer of
Philippians. Heb. 5: deals with the sufferings of Christ and with His being made
perfect. Phil. 3: deals with fellowship with His sufferings and the believer being made
perfect.
The idea of perfection is expressed in the terms of growth, from babyhood to
manhood, from the period when senses, though possessed, are unexercised, to that in
which they are put to full use; from mere knowledge to discrimination. While the
component parts of aisthesis speak of the physical senses, the usage of the N.T. is against
the interpretation that the etymology suggests, namely, "sensibility", and it must not be
forgotten that the usage of a word is of even more importance than its composition. In
this case the usage would indicate something akin to "perception", "discernment",
"discrimination", with the underlying thought of the spiritual equivalent of the five
senses. The prayer of Phil. 1: is for growth: that abounding love may quicken every
spiritual sense: that the eyes of the understanding, opened in Eph. 1:, may now be
quickened to discern and approve differences and excellencies. That the spiritual ear may
be enabled ever to distinguish between the Word of truth and its counterfeit, and that the
other spiritual senses may, by reason of use, be enabled to discriminate in their various
functions. This immediately follows in the prayer itself, "That ye may approve things
that are excellent" or, as the margin puts it, "That ye may approve things that differ".
Dokimazo, the word translated "prove" and "try" must never be dissociated, in the
mind, from the testing or trying of metals. Peter uses it in full recognition of this sense,
when he says:
"That the trying (dokimion) of your faith, being much more precious than of gold that
perisheth, though it be tried (dokimazo) with fire, might be found unto praise and honour
and glory at the appearing of Jesus Christ" (I Pet. 1: 7).
Philippians has in view the day of Christ, and the glory and praise of God.
The idea of growth is still employed in the expression of the desire for the more
advanced "fruits of righteousness".
Here therefore the goal before the Apostle in the prayer is the growth, the adulthood,
and the perfecting of the believer. That the root should bear fruit; that the senses should
be exercised; that life should manifest itself in living. In view of this conception of root,