the technical sense in mind". In this case he would mean that whether he is in prison or

brought before his judges for the gospel's sake, the Philippians all shared in the grace

which was given to both, for they were suffering too (1: 29). Not only this, but he had an

intense longing for them, doubtless sharpened by his imprisonment and separation. This

was a reflection of the "tender mercies" (bowels, verse 8 A.V.) of Christ;  that

compassionate regard which the Lord showed to men in His earthly ministry and which

He still bears today. If Paul cannot see the saints at Philippi, then he will pray for them,

and the prayer that follows is outstanding in that every word should be carefully weighed

if the fullness of the prayer is to be appreciated. Paul was concerned that their love

should develop into "knowledge" or "acknowledgment" and "judgment", with the result

that they might be able to "approve the things that are excellent"; leading on to being

`sincere' and `void of offence' an `being filled with the fruits of righteousness'. It will be

seen that each stage leads to another and fuller development; "that" in each case being

hina, "in order that", and the preposition eis expressing a goal ("that", "till" and "unto").

Love, to be practical and of any use, must issue in act or performance. Here its

practical outworking leads to a daily acknowledgment and this in turn will lead to

discernment. There can be no spiritual growth without a real response. Mental grasp of

truth by itself is barren and lifeless. Eph. 1: 17 tells us that by practical acknowledgment

we receive illumination. Col. 1: 10 instructs us that by such acknowledgment we grow.

Phil. 1: 9 assures us by the same acknowledgment we have the important ability to

discern and weigh over thing so that we can obtain the best. The word `judgment' is not

to be linked with a law-court or with legal terms.  It is aisthesis, perception or

discrimination, by which one has the ability to weigh things up as regards quality, thus

separating between good and bad, or the better and the best. A cognate word aistheterion

is used in Heb. 5: 14, "having the senses exercised to discern both good and evil", which

has the same thought in view. Now this is very necessary in the affairs of everyday life.

No one deliberately chooses what is poor in quality. He naturally desires the best that life

offers, and this ability comes with mental development and experience. It is no less

necessary in the Christian life if one wishes to lay hold of the best that God has to give.

The A.V. margin has the alternative reading "that ye may try the things that differ"

which, on the surface, does not seem to have much connection with "approving the things

that are excellent", till one realizes that the latter phrase can only be true when the

previous one has been put into operation. Things usually differ in quality, and it is only

by perception and careful weighing over that what is better can be appreciated and

received. Diapheronta (excellent) has this meaning in Matt. 6: 26 and 10: 31 ("better

than", "of more value than"), and I Cor. 15: 41 ("one star differeth from another star in

glory").

Now this perception and ability to weigh things over in order to get what is

"excellent" or the best, is just what is lacking in so many believers.  There is no

difference in truth so far as they are concerned. All is one and the same. They are the

very opposite of Abraham whose eye of faith embraced the "better country" and heavenly

city (Heb. 11: 10, 16). Abraham and his posterity had already been given an earthly

country, a good land (Gen. 15: 18) which afterwards was described as "flowing with milk

and honey". Yet he looked for something better! God had most evidently given him a