In contrast with being `ashamed', the apostle places `boldness'. `Boldness' in the New Testament is expressed by

three different words.

Tharreo, `so that we may boldly say, The Lord is my helper' (Heb. 13:6).

This word being associated with the idea of `warmth' (thero, hence the word `therm' heat) indicates `courage'.

Tolmao, `many ... are much more bold to speak' (Phil. 1:14). This word has the sense of `daring' `would even

dare to die' (Rom. 5:7), `they durst not ask' (Luke 20:40).

Parrhesia, `that I may open my mouth boldly' (Eph. 6:19). This word demands a little fuller examination, as it is

the one used by Paul in the passage before us, and chosen rather than tolmao already employed in Philippians 1:14.

Parrhesia is a compound of pan `all' and a derivative of the verb rheo `to flow', which is translated many times `to

speak' (Matt. 1:22). This root word is seen in the English word `rhetoric' and in the word rhetor, `orator' (Acts

24:1); and in rhema, `word' (John 17:8).

The idea of `flowing' can be seen in such words as `issue of blood', rhusis (Luke 8:44), `the prow or bow of a

ship' prora (Acts 27:30), `let slip' pararrheo (Heb. 2:1).

The boldness which the apostle speaks of in Philippians 1:20 is not so much that of courage or daring, though it

involves both, but is especially concerned with frank, fearless declaration, neither being intimidated nor bribed into

silence. This meaning can be seen in the following examples of the way parrhesia is translated in the Authorized

`Great plainness of speech' (2 Cor. 3:12); `with all confidence, no man forbidding him' (Acts 28:31); `tell us

plainly' (John 10:24); `let me freely speak unto you' (Acts 2:29). For this the apostle sought the Ephesians'

fellowship in prayer `that I may open my mouth boldly' (Eph. 6:19), and it was this fearless plain speaking that he

had in mind in Philippians 1:20.

Paul had so spoken in earlier days (Acts 9:27; 13:46; 19:8); and he had asked prayer that this may continue.

Here, writing to the Philippians, he confidently links the past with the future, saying `as always, so now also', and

then by a change of terms speaks of his boldness and eagerness under another figure.

`Christ shall be magnified in my body, whether it be by life or by death' (Phil. 1:20).

To the Hebrew, the idea of `magnifying' the Lord would be a familiar as well as very sacred form of worship.

The word comes naturally in the Virgin's song (Luke 1:46); in the praise of those who were of the circumcision

(Acts 10:45,46), and in the thanksgiving of David (2 Sam. 7:26). Paul knew, moreover, that the word was used

synonymously with `exalt' in the translation of the LXX, and there may have been an anticipation of the glorious

exaltation of the Lord, of which he speaks in Philippians chapter 2, for the word megaluno, `to magnify', is akin to

megalosune, `majesty' (Heb. 1:3; 8:1), a word closely associated with the Saviour's exaltation. It is as though Paul

said `I know and have taught that the Saviour has been highly exalted, and that in a future day, this exaltation will be

acknowledged and acclaimed. I count it a privilege to anticipate that day, for Christ shall be magnified now, not only

in the future, in my body and not only in glory'.

Anticipation is the very life of faith, for faith is the substance of things hoped for. Paul would have the

Philippians `like Christ' now, at least so far as the `mind' is concerned (Phil. 2:5), in anticipation of the future day

when they shall be like Him in body also (Phil. 3:21). Paul would have the Philippians' `conversation' here and now

(Phil. 1:27) anticipate their glorious `conversation' which is in heaven (Phil. 3:20). This is a blessed and fruitful

theme, and the reader might profitably pursue it further.

It is one thing to `believe in the second advent'; it is another `to live ... looking for that blessed hope'. The crown

of righteousness is not held out to all who have `believed the doctrine of His appearing', but to all those `who have

loved His appearing'. Paul did not simply say `let the Lord be magnified', he did not say `Christ shall be magnified

in my spirit' or `in my ministry' or `in my private worship'. He went to the extreme length of saying `Christ shall be

magnified in my body', a statement that is fuller, more reaching and more intensely personal than them all. Why did

he stress the `body' here? In some of his writings the body is completely set at nought. It is called `the body of sin',

or `the mortal body'; but these statements occur in the great doctrinal portion of Romans. Even so, it is in Romans