that your love
The word "love" is translated from the Greek "ἀγάπη" (agapē), which is often described as the highest form of love in the New Testament. It is selfless, sacrificial, and unconditional, reflecting the love of God for humanity. In the context of the early church, this love was to be the defining characteristic of believers, setting them apart in a world often marked by division and strife.

may abound
The term "abound" comes from the Greek "περισσεύω" (perisseuō), meaning to overflow or exceed a fixed measure. Paul is not content with a static or limited expression of love; he desires it to be ever-increasing. This reflects the dynamic nature of Christian love, which should continually grow and expand, much like a river that overflows its banks.

more and more
This phrase emphasizes the continuous and progressive nature of the love Paul is praying for. It suggests an ongoing process of growth and maturity, indicating that there is always room for believers to deepen their love. In the historical context of the early church, this was crucial for maintaining unity and fostering a strong community amidst external pressures and internal challenges.

in knowledge
The Greek word for "knowledge" is "ἐπίγνωσις" (epignōsis), which implies a full, discerned understanding. This is not merely intellectual knowledge but a deep, experiential awareness of God's truth. Paul links love with knowledge, suggesting that true Christian love is informed and guided by a profound understanding of God's will and character.

and depth of insight
The phrase "depth of insight" is translated from the Greek "αἴσθησις" (aisthēsis), which refers to perception or discernment. This involves the ability to make wise and discerning choices, particularly in moral and ethical matters. In the scriptural context, this depth of insight is essential for navigating the complexities of life and making decisions that honor God. It underscores the importance of a love that is not blind but is guided by wisdom and understanding.

(9-11) In this sentence, the original shows that there is not the three-fold parallelism which our version would suggest. St. Paul's immediate prayer is that "their love may abound in knowledge and all judgment." To this is subjoined, as an immediate consequence, "the proving the things that are excellent." The final result of the knowledge and judgment so applied, is "that they may be sincere and without offence."

(9) That your love may abound more and more in knowledge.--The original verb here signifies to "overflow," a sense which our word "abound" properly has, but has in general usage partially lost; and St. Paul's meaning clearly is that love shall not only primarily fill the heart, but "overflow" in secondary influence on the spiritual understanding. (1) The "knowledge" here spoken of is the knowledge gradually rising to perfection, so constantly alluded to in these Epistles. (See Ephesians 1:17, and Note there.) Since it is clearly a personal knowledge of God in Christ, it may be gained, under His inspiration, by one of many processes, by thought, by practice, by love, by devotion, or, perhaps more properly, by some or all of these combined. Here St. Paul singles out the way of love--the enthusiasm of love to God and man which he knew that the Philippians had--and prays that it may overflow from the emotional to the intellectual element of their nature, and become, as we constantly see that it does become in simple and loving characters, a means of spiritual insight, in "knowledge and all judgment," or rather, all perception. (2) The word "perception" properly applies to the senses, and seems here to signify the insight which recognises a truth as the eye recognises an object. In the same sense (Hebrews 5:14) Holy Scripture speaks of those who "by use have their senses exercised to discern good and evil." In fact, the "perception" here spoken of differs from knowledge in dealing not with general principles, but with concrete examples and questions. (3) Accordingly he connects with it, as a direct consequence, the power of "approving" or "testing" the things that are excellent. Now the word here translated "excellent" carries with it the idea of distinctive and relative excellence, conspicuous amidst what is either evil or defective. To "test" is obviously first to distinguish what is the best, and then by trial to prove its absolute goodness. Clearly the process may be applied either speculatively to truths or practically to duties. In Romans 2:18, where exactly the same phrase is used, the latter application is made.