22
THE PRIZE OF THE HIGH CALLING
That (hina) your love may abound.
A9
Unto (eis) the approving of things.
B 10
A 10
That (hina) ye may be sincere.
B 10,11
Unto (eis) the day of Christ.
This alternation hinges upon two Greek words hina `in order that' and eis `unto', as unto a goal - the second pair
arising out of the first. Hina is `a causal conjunction' which is translated `that' in the A.V. 542 times, and rightly so,
the only problem that such a translation introduces lies in the fact that twenty-four other words are also translated
`that' with equal propriety! We must remember that in English, the word `that' stands for an adjective, a pronoun, a
conjunction, and an adverb. As a conjunction `that' is used to introduce a clause, a reason, a purpose, a
consequence, or a supposed fact. For the sake of clearness therefore it is well to adopt some such rendering as `in
order that', so that we shall know that `a purpose' is in view.
Eis is a preposition, and like most prepositions it can be conceived of in the terms of direction, it suggests a
movement toward and attainment of a goal. In the passage before us (Phil. 1:9-11), we find eis translated `that' `till'
and `unto'; `that ye may approve', `till the day of Christ', `unto the glory'.
We see that Paul's prayer was in order that the love of the Philippians may abound, and that this abounding love
should lead to the approving of things that are excellent, this in its turn being in order that they may be sincere and
without offence with a view to the day of Christ.
It is characteristic of the apostle, that where he emphasizes the most his sufferings, there he stresses with
corresponding emphasis abounding grace. If he says in 2 Corinthians `in labours more abundant', `in prisons more
frequent', he can also speak of consolations that `abound' (2 Cor. 11:23, see also 1:5). If Paul was compelled to
speak of `sin' abounding he could through the mercy of God immediately follow with superabounding grace (Rom.
5:20). So in this epistle wherein he reveals that he had suffered the loss of all things for Christ, he tells us that he
knew also `how to abound' (Phil. 1:9; 4:18). While we may readily think of `love' abounding, we do not so readily
think of abounding love leading to most practical discrimination, yet that is the goal of the apostle's prayer.
`And this I pray, that your love may abound yet more and more in knowledge and in all judgment' (Phil. 1:9).
Out of this abounding love, the apostle expected to see knowledge, judgment, approval, testing and sincerity.
Later when writing to Timothy, the apostle brought together `love and a sound mind'. Peter places `love' at the end
of a long list adding `if these things be in you and abound, they make you that ye shall neither be barren nor
unfruitful in the knowledge of our Lord Jesus Christ' (2 Pet. 1:8). While Peter uses a different word for `abound'
than is used by Paul in Philippians 1:9, the sentiment is the same. `Abounding love' leads to knowledge. Here, the
two apostles agree in word as well as in sentiment, for they both use the Greek word epignosis. This word is
translated in four places by `acknowledge' (Col. 2:2; 2 Tim. 2:25; Tit. 1:1 and Phile. 6). In the verbal form it is
translated `acknowledge' five times (1 Cor. 14:37; 16:18; 2 Cor. 1:13 (twice), 14), and in most places, if not in all,
acknowledgment rather than knowledge is seen to be the intention of the writers. Acknowledgment after having
received the truth, is as necessary to growth and enlightenment as confession is to the experience of the forgiveness
of sins.
Where the Authorised Version reads `increasing in the knowledge of God' (Col. 1:10), the meaning of the
apostle seems to demand the rendering `increasing by the acknowledgment of God', even as the rendering of
Ephesians 1:17 `may give unto you the spirit of wisdom and revelation in the knowledge of Him', should be altered
to read `in the acknowledgment of Him'. That is to say, the coveted illumination is not given in order that
knowledge of Him may increase, but rather that this wise and revealing spirit is itself the product under grace of the
acknowledgment of the Lord. As we acknowledge, we receive illumination, says Ephesians 1:17. As we
acknowledge, we receive increase, says Colossians 1:10. As we acknowledge, we shall discern, says Philippians
1:9.
`And in all judgment' (Phil. 1:9). This word judgment is used in the New Testament to translate nine different
Greek words, and is often so associated in the mind of the reader, with the figures of judge, law and penalty as to
exclude the legitimate concepts of reason and perception. In ordinary language judgment is either the act of judging,