Pray (4336) (proseuchomai from prós = conveys sense of towards which adds the idea of consciousness on part of God’s presence and attention + euchomai = comprehensive term for invocation of deity, including the senses of "to vow" as well as "to ask, pray")  (Click  related noun proseuche) speaks of prayer directed consciously to God, with a definite aim. Proseuchomai carries with it a notion of worship which is not present in the word deomai (see related word deesis).

Proseuchomai is used of prayer to God in general and in classical Greek was the technical term for calling on a deity. The NT transforms the classical stiffness into the warmth of genuine conversation. Such entreaty in the NT is addressed to God or Jesus and typically is both personal and specific. The present tense of proseuchomai indicates this was a continuous activity with Paul and the middle voice means he not only initiated the action but participated in the results or effects thereof.

Proseuchomai is the verb that Jesus used when He instructed us why and how to pray in the Sermon on the Mount...

Matthew 5:44 (note) But I say to you, love your enemies, and pray (proseuchomai - present imperative = make this the habit of your life!) for those who persecute you (Comment: If we are honest, we will quickly acknowledge that for the natural man this injunction is impossible - our lips might mouth such a prayer but God would still see our hearts. In short, prayers such as these call for a supernatural enabling, initiated in a new heart that loves as God loves, even to the point of loving one's enemies.)

Matthew 6:5 (note) And when you pray (proseuchomai), you are not to be as the hypocrites; for they love to stand and pray (proseuchomai) in the synagogues and on the street corners, in order to be seen by men. Truly I say to you, they have their reward in full.  6:6 But you, when you pray (proseuchomai), go into your inner room, and when you have shut your door, pray (proseuchomai) to your Father who is in secret, and your Father who sees in secret will repay you. 6:7 And when you are praying (proseuchomai), do not use meaningless repetition, as the Gentiles do, for they suppose that they will be heard for their many words...6:9 Pray (proseuchomai - present imperative = make this the habit of your life!) , then, in this way: 'Our Father who art in heaven, Hallowed be Thy name.

Proseuchomai reflects the importance of a reverential attitude in our prayers more than the length of the prayers. This praying is not restricted to time or place for the believer ''is not in a right place if he cannot continue to pray there.''

Therefore, Paul's injunction means that one should be constantly conscious of his full dependence upon God. It is important in our "me centered" society to note that Paul didn't pray for physical needs, success, or "blessing" in general (e.g., "Lord bless the saints at Philippi") in this prayer or for that matter anywhere else in his epistles. His attitude of reverential prayer for the spiritual growth of the saints should motivate all saints to be imitators of Paul for all the saints in their sphere of influence. It's one thing to have someone in mind but quite another to have them in your prayers!
           
THAT YOUR LOVE MAY ABOUND STILL MORE AND MORE: hina e agape humon perisseue (3SPAS) eti mallon kai mallon: (Phil 3:15;3:16 Job 17:9; Pr 4:18; Mt 13:31-33; 2Cor 8:7; 1Thes 3:12; 4:1;4:9 4:10 2Thes 1:3; Phile 1:6; 1Pe 1:22)

Love (26) (agape) (Click study of agape) is God's love, sacrificial, unconditional and manifests as a choice of one's will without expectation or condition of it being returned in kind.

Agape purposely seeks the welfare of the one loved and springs from intelligence and good will (Philadelphia type love springs from personal warmth and affection and God teaches it as shown in 1Thessalonians 4:9 - see note).

Agape does not have its origin in the desirability of the object of ones affection. A believer has this love (divine nature) within and it is manifest as fruit by the Holy Spirit as we obey truth.

Agape is self-sacrificial love which seeks the loved one's highest good. Agape is an attribute of God, the love that He is and He gives as John explained...

And we have come to know and have believed the love which God has for us. God is love, and the one who abides in love abides in God, and God abides in him.1Jn 4:16)

It follows that if agape is supernatural love, it cannot be dispensed from the heart of a natural man (unbeliever), nor can it be shown even by believers unless they surrender to the Holy Spirit Who is the Source and Enabler of this divine. Paul explained to the believers at Rome that...

the love (agape) of God has been poured out within our hearts through the Holy Spirit Who was given to us. (see note Romans 5:5)

God models for us this sacrificial love in the famous verse that teaches that...

God so loved (verb - agapao) the world, that He gave His only begotten Son, that whoever believes in Him should not perish, but have eternal life (John 3:16)

As believers are surrender to God's Holy Spirit, and allow themselves to be controlled (filled with) the Spirit, He enables the yielded believer to bear fruit one aspect of that fruit being agape love as Paul explains writing that...

the fruit of the Spirit is love (agape), joy, peace, patience, kindness, goodness, faithfulness

Believers cannot bear this spiritual fruit unless they abide in the "Divine Gardener", Christ Jesus, Who explained...

I am the vine, you are the branches; he who abides in Me, and I in him, he bears much fruit; for apart from Me you can do nothing. (John 15:5)

Abiding in Him implies knowing what He instructed in His Word as to how we are to walk or conduct ourselves and obeying His instructions without hesitation and in total reliance on His transforming, empowering grace, which alone is sufficient for such a supernatural conduct.

When we walk by faith and obedience in Christ we will glorify His Father by bearing much fruit which proves we are His disciples (John 15:7).

How do we know we are walking in the Spirit and abiding in the Vine Christ Jesus? Paul gives us a practical "check list" to assess whether we are exhibiting sacrificial, agape, love...

Love is patient, love is kind, and is not jealous; love does not brag and is not arrogant, does not act unbecomingly; it does not seek its own, is not provoked, does not take into account a wrong suffered, does not rejoice in unrighteousness, but rejoices with the truth,  bears all things, believes all things, hopes all things, endures all things. (See notes 1Corinthians 13:4; 13:5; 13:6; 13:7 )

Such supernatural love is like a rare, precious flower from heaven, planted in the soil of a believer’s heart

And so Paul prays that their agape love might increase. Love displays itself in knowledge and discernment. In proportion as it abounds it sharpens the moral perceptions for the discernment of what is best. Did you realize that the divine love flowing through believers is regulated by an intimate understanding of God’s Word? It is not an uncontrolled emotion; real love is anchored in convictions based on the revealed truths of Scripture. Our love is to abound in “all discernment” (discussed more below) which speaks of moral perception, insight, and the practical application of knowledge. A Spirit produced love which has been confined like a river within the limiting banks of a full experiential knowledge and a sensitive more and ethical tact, is the thing that sharpens the moral and spiritual perceptions for the discernment of the finer qualities of Christian conduct. This will result in the saint being sincere and w/o offense until The Day.

Abound (4052) (perisseúo Click the 4 uses in Php) means be in excess, exceed in number or measure, be in abundance, be overflowing.

Abound is in the progressive present tense indicating Paul's desire and plea to God was that the saints continually overflowing love. A growing and maturing love is something that has to be worked at (and prayed for). Like the law of entropy, which describes how the physical universe is winding down, our ability to express divine love disintegrates unless we commit ourselves daily to the Spirit's power. We need continual strengthening and practice in showing love to others.

In his prayers for the saints Paul made frequent use of the verb abound (perisseúo).

In Ro 15:13 Paul prayed for the Roman saints

Now may the God of hope fill you with all joy and peace in believing, so that you will (continually) abound (present tense of perisseúo) in hope by the power of the Holy Spirit. (see note)

In 1Thessalonians 3:12 Paul prayed for the Thessalonian saints that the 

Lord cause (them) to increase and abound (perisseúo)  in love for one another... (see note 1Thessalonians 3:12) (Cp notes in 1Thessalonians 4:1; 4:10 which also use perisseuo to describe an excelling walk and love in believers - the theme of First Thessalonians in fact is "Excel Still More that You May Be Blameless At His Coming")

In 1Corinthians 15:58 he used abound to encourage the saints at Corinth

Therefore, my beloved brethren, be (present imperative) steadfast, immovable, always abounding (perisseúo)  in the work of the Lord, knowing that your toil is not in vain in the Lord (note this last qualifying phrase "in the Lord", abiding in the Vine, filled with and yielded to His empowering Spirit).

And finally a verse the truth of which surely forms in part the basis for Paul's frequent use of the verb abound  (2Corinthians 9:8)

God is able to make all grace abound (perisseúo) to you, so that always having all sufficiency in everything, you may have an abundance for every good deed

A common desire in Paul's prayers was that the believers ''super abound'': Here Paul prays that their love may keep on overflowing resulting in a perpetual "flood of love", and to do so "yet more and more" but always qualified by the limitations [like river banks keeping a river on course] "in real knowledge and all discernment".

More and more (3123) coupled with the preceding verb "abound" paints the picture of the saint's love superabounding. This phrase also indicates their (and our) continual need for unremitting progress of growth in grace. But like a river in flood-time, rushing waters need to be brought within guiding limitations lest it work harm rather than bring blessing. So Paul prays that this love may overflow more and more, but that its outflow and application might be brought within the guiding limitations of knowledge and judgment as discussed below.

IN REAL KNOWLEDGE: en epignosei:(1Cor 14:20; Eph 5:17; Col 1:9; 3:10; 2Pe 1:5 1:6; 3:18)

Real knowledge (1922) (epignosis from epí - upon, gives the force of “fully” + ginosko = to know related to gnosis = knowledge) (Click study on epignosis) is full knowledge, indicating that it is a fuller, more complete form of the root word, gnósis.

Both epígnosis and gnósis denote acquired or experimental knowledge; but whereas gnósis may be true or false.

For example, Paul writes

"O Timothy, guard what has been entrusted to you, avoiding worldly and empty chatter and the opposing arguments of what is falsely called “knowledge” (gnósis) (1Ti 6:20)

Epígnosis is always true knowledge and is knowledge in the spiritual (in contrast to the secular) sphere. It usually conveys the thought of full knowledge or increasing knowledge.

The context makes clear that this knowledge is not speculative or theoretical nor only devotional, although this latter element is an essential factor in this epignosis.

Epígnosis is an intensely practical activity. It cannot be dissociated from the following exhortations to conducting themselves worthily of the Lord. These are the inevitable effects of an increase in the knowledge of God.

Epígnosis is knowledge based on personal involvement with the object of that knowledge (experiential)--not a mere intellectual understanding of the Truth.

True knowledge will hone our senses that we might accurately perceive what is true or what is worthless in any given matter. Far from being uncontrolled emotion, divine love is regulated by a knowledge of God's Word. Love controlled by God's Word is deep, anchored in convictions based on the truth. Vine adds that if the Philippian saint's "love were to increase, its outgoings were to be directed and controlled. Love is not impulsive, as though it were a mere emotion; love is intelligent, and therefore seeks that full and accurate knowledge which enables it to bestow itself worthily."
           
Kenneth Wuest writes that...

The full knowledge which these Philippians needed to gain by experience was a better understanding of God’s Word as translated into their experience, and a clearer vision of the Lord Jesus in all the beauty and fragrance of His Person. A Christian can have an “understanding” knowledge of the Word, that is, be able to explain its meaning to others, without having an experiential knowledge of the same. But when that Christian has put the Word of God into practice in his life, then he has what Paul is talking about here. This is the difference between a young convert and a matured believer. The former has not had time to live long enough to live out the Word in his life, the latter has. The former, if his life is wholly yielded, is a delight to look upon in his Christian life, as one would enjoy the vigor and sparkle of youth. The latter, in his mellowed, well-rounded, matured, and fully-developed Christian experience, his life full of tender reminiscences of his years of companionship with the Lord Jesus, has the fragrance of heavenly things about him. This was what the Philippian saints needed, but it would take time for this to be brought about. This mellowed Christian experience would constitute the limitations thrown around this overflowing love that would insure its proper application and wise outreach. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Studies in the Vocabulary of the Greek New Testament: Grand Rapids: Eerdmans)

AND ALL DISCERNMENT: kai pase aisthese: 

Discernment (144) (aisthesis from aisthánomai = to apprehend by the senses, to perceive and in NT speaks primarily of spiritual perception; our English = aesthetic; the root verb is aio = to perceive) refers to the capacity to understand referring not so much to an intellectual acuteness but to a moral sensitiveness. It thus speaks of moral perception, insight, and the practical application of knowledge--the deep knowledge Paul had already mentioned. Aisthesis therefore is more of an immediate knowledge than that arrived at by reasoning. It describes the capacity to perceive clearly and hence to understand the real nature of something. It is the capacity to discern and therefore understand what is not readily comprehensible. It refers to a moral action of recognizing distinctions and making a decision about behavior.

It is interesting to note that the meaning of aisthesis is almost the opposite of the English word “aesthetic” which is derived from the Greek word.  Aesthetic speaks of one who is appreciative of, responsive to, or zealous about the beautiful. It has largely to do with personal taste and preference. Paul calls believers to put aside personal tastes and preferences and to focus instead on achieving mature insight and understanding.

The English dictionary states that discernment is the power to see what is not evident to the average mind and stresses accuracy as in reading character or motives.

MacArthur writes that aisthesis

refers to a high level of biblical, theological, moral, and spiritual perception. It also implies the right application of that knowledge. In other words, discernment is the understanding and appreciation of the real knowledge of God’s revelation that produces holy living. Unlike the way that worldly love is often characterized, biblical love is far from blind. On the contrary, it is wise and judicious. (MacArthur, J. Philippians. Chicago: Moody Press)

Barclay writes that

aisthesis is 'sensitive perception'. It is the quality of heart and mind which is sensitive to that which is wrong. It is the experience of life that the first time a man commits a wrong action he does so with a kind of shuddering reluctance; if he does it twice he does it more easily; if he goes on doing it he will end by doing it without thinking at all. His sensitiveness to sin is gone; his heart is hardened. It is indeed true that the most awful thing about sin is exactly its power to beget sin. (Barclay, William: New Testament Words:. Westminster John Know Press, 1964)

NIDNTT adds that...

Originally both aisthanomai and ginosko referred to experiencing an object through the senses. But whereas aisthesis and its cognates expressed physical apprehension through the senses apart from the intellectual act of interpretation, ginosko and its cognates included from the very first the idea of grasping and understanding the object perceived by the mind. Owing largely though not exclusively to the usage of the LXX, aisthanomai came to be confined to perception by the senses. (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan)

Although aisthesis is used only here in the NT, there are 23 uses in the Septuagint (LXX)  (Ex 28:3; Pr 1:4, 7, 22; 2:3, 10; 3:20; 5:2; 8:10; 10:14; 11:9; 12:1, 23; 14:6f, 18; 15:7, 14; 18:15; 19:25; 22:12; 23:12; 24:4). Note the predominance of uses in Proverbs. It is not surprising that Wisdom literature would have most of the Scriptural uses on discernment! For example, Solomon writes that the proverbs are written in part...

To give prudence to the naive, to the youth knowledge (LXX = aisthesis = discernment) and discretion (Proverbs 1:4)

"How long, O naive ones, will you love simplicity? And scoffers delight themselves in scoffing, and fools hate knowledge (LXX = aisthesis = discernment)? (Proverbs 1:22)

Aisthesis represents a moral action of recognizing distinctions and making a decision about behavior. Discernment selects, classifies, and applies what is furnished by knowledge. It means to have the capacity to perceive clearly. It describes the ability to understand the real nature of something and once discriminating to make the proper moral decision.

Hebrews has the sole NT use of the related word aistheterion refers to the organs or senses of perception...

solid food is for the mature, who because of practice have their senses (aistheterion) trained to discern good and evil. (Hebrews 5:14) (Comment: The mature believer in the spiritual realm has discernment about what is right and wrong, true and false, helpful and harmful, righteous and unrighteous).

Luke has the sole NT use of the root verb aisthanomai recording that

they (Jesus' disciples) did not understand this statement ("the Son of Man is going to be delivered into the hands of men"), and it was concealed from them so that they might not perceive (aisthanomai) it; and they were afraid to ask Him about this statement. (Luke 9:45)

Love is controlled by theology, and theology must be applied to life with insight. It is used of those moral and spiritual concepts and actions which involve delicate and keen distinctions, those that require a deep and keen discernment to recognize. Not the ordinary, everyday, easily understood spiritual obligations, but the finer points of Christian conduct. It speaks of those things that are superior, vital, that surpass, that excel! Finally, it refers to the ability to make proper moral and spiritual decisions in the midst of a vast array of differing and difficult choices.

One of the sure marks of maturity is discerning love. This goal speaks of sensitive moral perception, and a quickness of ethical tact. How often we saints mean to be loving to others, and say the wrong words or do the wrong thing. We lack that delicate sensibility, that ability to express ourselves correctly, that gentle, wise, discriminating touch which would convey the love we have in our hearts to the lives of others. But this can be ours if we but live in close companionship with the One who always exhibited that sense of delicate tactfulness in His life. While it is true that we must approach the Word of God with an open mind, we also must recognize that God’s truth provides absolute boundaries for that openness.

Paul was praying that their self sacrificial love produced in yielded hearts by the Holy Spirit might overflow but that like a river in flood-time, its volume needed to be brought within guiding limitations ("real knowledge and all discernment") lest it work harm rather than bring blessing.

R J Morgan writes that...

Paul prayed for this love to “abound”—not a one-time overflowing, but a continual activity (Rom. 5:5). This is an others-centered love. It looks for needs in the lives of others and seeks to meet those needs with no thought of returned favors. This love is also characterized by knowledge and discernment. Many people today want to focus on love with no discernment. From their perspective, love means tolerance, accepting anyone and everything, like the song that says, “If loving you is wrong, I don’t want to be right.” But love must be based on truth" (Morgan, R. J. Nelson's Annual Preacher's Sourcebook: 2002. Nashville: Thomas Nelson Publishers)

As G. K. Chesterton said,

“Merely having an open mind is nothing. The object of opening the mind, as of opening the mouth, is to shut it again on something solid.”

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ILLUSTRATIONS OF BIBLE TRUTH by Harry A. Ironside - DISCERNING LOVE - "And this I pray, that your love may abound yet more and more in knowledge and in all judgment" (Phil. 1:9).

Lack of discernment often accounts for the failure of those in the pew to realize the full import of unsound teaching from the pulpit.

A brilliant modernistic preacher, who had pleased his audience with flowery oratory and beautiful perorations, as he discoursed glibly of the importance of breadth of view and the danger of bigoted opinions, was bidding farewell to his congregation as he was about to leave them for a new parish. One of his young men approached him and said, "Pastor, I am sorry we are losing you. Before you came I was one who did not care for GOD, man, or the devil, but through your delightful sermons, I have learned to love them all!" This is mere sentimentality -- not discerning love

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In Our Daily Bread (Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved) we read the following devotional

It is said that one day Michelangelo entered his studio to examine the work of his students. As he came to the painting of one of his favorite pupils, he stood and looked at it for a long time. Then, to the utter surprise of the class, he suddenly took a brush and wrote one word across the canvas.

That one word he splashed on the picture was amplius, meaning "larger." Michelangelo was not rejecting the work, for it exhibited great skill and was good as far as it went. But the small size of the canvas had made its design appear cramped. It needed to be expanded.

The Lord may have to write the word amplius across many of our lives. Our spiritual outlook becomes confined, and our vision of what God wants to do in and through us gets restricted by our small faith and limited spiritual growth. He wants to increase the dimensions of our spiritual lives, widen our outreach, and strengthen our witness. —P. R. V.

Our limited vision needs continual revision!