It is probably better to separate pov from χάριτος. []. Weiss (Th. LZ., 1899, col. 263) would read χρείας, comparing chap. ii. 25, iv. 16, Rom. xii. 13. Certainly this would give good sense and be more pointed. ]
Ver. 8. An exact parallel is Rom. i. 9-11, μάρτυς yap pov ἐστιν ὁ Θεός... ὡς ιαλείπτως μνείαν ὑμῶν ποιοῦμαι κ « «+ ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς. Such adjuration of God he uses only in solemn personal appeals; cf. Gal.i. 2ο. Perhaps this goes to justify Zahn in supposing
8—9,
Χριστοῦ.
μᾶλλον καὶ μᾶλλον " περισσεύῃ! ἐν " ἐπιγνώσει καὶ πάσῃ " αἰσθήσει, 2
a Rom. xv. 13 al. 1 Cor, xiii. 12.
Several times in Ῥ. in this sense and construction. c Only here in N.T., sev. exx, in Prov.
421
9. καὶ “τοῦτο προσεύχομαι, 5 ἵνα ἡ ἀγάπη ὑμῶν ann 2 00% a
Mark xiv. 35; 1 Cor. XiV. 13.
Ὁ Four times in Col.; cf.
So Ti., W.H. (f1), Lft., Myr., Hpt., Alf., Trg. with ΝΑΙ, Clem., Bas.,
Chr., Thdrt. περισσευση.
Lachm., Ws., W.H. (mg.), Trg. (mg.) with BDE
37, kscr. Myr. accounts for -ση by similarity of sounds in terminations of επιγνω- σει, αισθησει, παση. Ws. thinks, conversely, that -ση was transformed into -ἢ under the influence of present προσευχομαι (TK., p. 42).
that the Philippians had imagined some lack of cordiality in Paul’s reception of their gift. Comm. have noted the inten- sity of language manifested in the com- pound ἐπιποθῶς But it is needful to remember the fondness of later Greek for compounds which had lost their strong sense. Calvin, with practical insight: neque enim parum hoc valet ad fidem doctrine faciendam cum persuasus est populus a doctore se amari.—év σπλάγχ- γοις, ‘* With the heart of Jesus Christ” (with which his own has become identi- fied). This amounts to the same thing as love. Cf. Gal. ii. 20, which is the best comment. Possibly Paret (f¥ahrb. f. deutsche Theol., iii., 1, p. 25) 15 not too fanciful in finding here a definite recollec- tion of Jesus’ nature, of which σπλαγχ- νίζεσθαι (in the Gospels) is a common expression. Every genuine pastor has some experience of this feeling.
Vv. 9-11. PRAYER FOR THEIR INCREASE ΙΝ CHRISTIAN DISCERNMENT.—Ver. ο. Zahn would put this clause under the government of @s in the preceding sen- tence, No strong argument can be used against this, but it is doubtful whether the explanation is necessary. In the use of ἵνα here, “ purport’? (to adopt Ellicott’s expression) seems to be blended with “purpose”. There are certainly passages in which the full ‘“‘telic’’ force of ἵνα cannot be fairly asserted. This accords with the development of the later lan- guage. See Hatz., Einl., p. 214 ff. Pos- sibly ἵνα in this passage is rhetorically parallel to tva in ver. 10. (See J. Weiss, Beitrdge zur Paulin. Rhetorik, p. 9.)— ἡ ἀγάπη tp. can scarcely mean anything else than ‘your love towards one an- other’’. This has been already exem- plified in their κοινωνία with Paul.— περισσεύῃ. In LXX, chiefly in Sirach. It is mainly in Paul’s writings that it reaches this derivative sense of ‘abound’. In the Synoptics it still means (usually), as in ordinary Greek, “to remain over ”’. Sola charitas non admittit excessum
(Bacon, de Augm. Scient., vii., 3, quoted by Gwynn).—émuyv. κ.π. αἰσθ. Appar- ently an eager and enthusiastic spirit pre- vailed in this Church. As so commonly, it might be accompanied by a slight want of discernment. That would lead, on the one hand, to misunderstandings over trifling matters (cf. chap. iv. 2?), on the other, to giving heed to plausible teachers, As the Galatians combined enthusiasm and fickleness, perhaps, at Philippi, enthusiasm was apt to prevail Over spiritual common sense. Is not Lft. mistaken in annotating “ Love imparts a sensitiveness of touch,” etc.? This is not before Paul’s mind. His prayer is that the sensitiveness of touch may be added to love.—émuyv. A favourite word in the Epistles of the imprisonment. A good example of its intensive force is I Cor. xiii. 12, ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώ- σθην. Very frequent in Justin M., e.g., a definition of ἐπιστήμη (Dial., 221 A), ἐπιστήμη τίς ἐστιν ἡ παρέχουσα αὐτῶν τῶν ἀνθρωπίνων καὶ τῶν θείων γνῶσιν, ἔπειτα τῆς τούτων θειότητος καὶ δικαιο- σύνης ἐπίγνωσιν. Cf. Dial., 220 D; Apol., ii. το, τὸ. Here =a firm con- ception of those spiritual principles which would guide them in their relations with one another and the world.—aicéyoe. Moral sensibility, quickness of ethical tact. Originally of sense-perception, but applicable to the inner world of sensi- bilities. ΚΙ. quotes aptly from Hippo- crates, de Off. Med., 3, ἃ καὶ τῇ ὄψι καὶ τῇ ἁφῇ καὶ τῇ ἀκοῇ καὶ τῇ ῥινὶ καὶ τῇ γλώσσῃ καὶ τῇ γνώμῃ ἔστιν αἰσθέσθαι. A complete parallel is Heb. v. 14, where the writer defines the τέλειοι (cf. Phil. iii. 12, 15-16) as τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ.--πάσῃ. Probably “411 kinds of’’.