Acts 18:9

Act_18:9-11

Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak.

Pauls vision

speaks to us about three things.

I. The worker. Paul, at a time of sore discouragement and depression. The best of men are but men at the best. The strongest men, apart from a firm faith in the Lord God, are as weak as the weakest. Now if any working Christian feels weak and discouraged, let it rally him to know that no affliction has overtaken him but such as is common to men.

II. The workers master.

1. He knows us just then and there, in the midst of all our weakness and discouragement, and makes His first concern the individual worker. He is not simply concerned with the whole mass and movement of the spiritual campaign, like some great general who cannot be concerned with the individual soldier. Christ is concerned in the whole; but at the same time He says, I see every man who is tugging and fighting, and feeling himself discouraged. Have you noticed how the engine driver, when he stops, pays hardly any attention to the traffic? but he is out with the lubricator, pouring in a few drops in one place, and then in another, to cool and prevent friction, and to make everything sweet and easy in its working. So with Christ. You are an engine pulling away at some Bible class or Sabbath school, or tract distribution. You have hooked on to it, and do not mean to give it up; but you feel as if the wheels were barely turning, and that you are making nothing of it. Think of this: the Lord looks after the engine. Here He comes with oil, this comfort, and He is pouring it on to your overheated spirit.

2. The Lords comfort just comes straight to the sore place. Now, Pauls greatest failing and fear, as suggested by the narrative, was: Its no use my preaching here. To the Greeks it is like the idle wind; and to the Jews it is like the red rag to the bull. The Lord speaks straight to the point; and says, Be not afraid--pointing to the fact that he was afraid--but speak, and hold not thy peace--pointing to the fact that fear was belonging to muzzle his mouth. The word here used is worth noticing, for there is a lesson in it. In Athens they called Paul spermologos, a chattering sparrow, a seed picker, a man talking a kind of rant, with the suggestion that it is not his own; it was picked up somewhere else, and we cant understand it. Babble away, Paul. I will be with you, and to those who are saved the babbling will be the power of God and the wisdom of God. And so He says today, I have put my words into thy mouth; therefore let thy tongue wag My words. You remember that, writing afterwards to these Corinthians, Paul told them he had determined to keep this simple speech. Said he virtually, I rather refined the babble at Athens. So when I came to Corinth I determined to know nothing among you save Jesus Christ and Him crucified. Not with enticing words of mans wisdom, lest the gospel of Christ should be of none effect. We must take care that we let the Lord speak to us when we are depressed, and when we have fallen on times when the old gospel wont do, when the spirit of the age demands something more scientific and philosophical.

3. The Lord gave him a word about personal safety--No man shall set on thee to hurt thee. Let us go on with the work for which we are here. I wish we would look to the Master. Paul was looking at himself and at the Corinthians; Christ said, Look at Me! I am nearer to you than your fears. Lo, I am with thee alway, even to the end of the world. What was said to Paul was not new. You will find these words in the Bible over and over again long before this. There is a vast mass of Bible words known in the mass, but we need them in our own heart, and for our own lives. When Bishop Fisher was being led out to martyrdom, the scaffold a little unnerved and depressed him. He took his New Testament and sent up a prayer: O God, send me some particular word that will help me in this awful hour; and he opened the book at these words, This is life eternal to know Thee, the only true God, and Jesus Christ whom Thou hast sent. He had seen that five hundred times before; but he closed his Testament now, saying, Blessed be God, this will suffice for all eternity. It is a different thing you see when the fear nots and I ams come home to you when you are dying a thousand deaths in fearing one. As a commander once said to his soldiers when they represented how great was the enemy and how few they were, How many do you count me for? Another general was said to be worth a whole battalion. And who shall enumerate what God is worth?

III. The masters verdict on the work--I have much people in this city. I almost knew what was coming. You will always find that while the Lord is comforting Elijah, and David, and Peter, and Paul, and you, and me, there is a smile on His face, as much as to say, You are forgetting I have much people in this city. If the work had been yours, that were another thing. But this gospel is Mine. I weighed this Corinthian pigsty in the scales of My eternal purposes, and from all eternity I marked out my own in Corinth, and I will get them. Go out and call them. They will come. What a word that is to discouraged workers--Much people in this city. I believe that literally, at that time, there were more Christians there than Paul thought of, and I believe today that your influence and mine is far wider than in our discouraged moments we are giving either God or ourselves credit for. No word can return to Him void; and He comes and says, Paul, you are working well, and the results are at least equal to the output. I have got one of the best grips on the paganism of this century. Whatever department of social life you look at, if you look carefully through the Epistles to the Corinthians, you will find that there was a sample of Christs saving grace there. It went right into the midst of Corinthian worldliness and commercial activity, and laid hold of Erastus, the City Chamberlain, and held him out as a sample. Then, again, there was the household of Stephanas. He got the families there, and we will get them, and the old gospel will get nations. And if he would say again, Lord, there are people here sunken in drunkenness and in lasciviousness. Listen how the gospel told (1Co_6:9). How it must have encouraged Paul, this look of things from the Masters point of view. This is the doctrine of election in its practical shape. I like this election plan; it does not say that all will be saved--that is universalism, it is simply wind. Well, it is not so windy and does not make so large a show as other ways of putting it; but it infallibly says that somebody will come, and that is what I want. (J. McNeill.)

The fourth vision of Paul

I. The Saviours declaration--I have much people in this city. As if He said, There are many people here dead in trespasses and sins, ignorant of Me, opposed to Me; these are to be enlightened, subjected to Me, and in time to come will constitute My people. Notice--

1. The Saviours classification of men. Those who are the people of Christ, and those who are not. There are other distinctions, personal, social, educational, and civil; but all these affect only the external part of humanity, and that only for a time, but Christs classification will last forever. To be Christs means the subjugation of our nature, our mind, and reflective powers to Him.

2. Christ has a perfect knowledge of the human race. Paul was anxious to do good; he was soon to be discouraged. Jesus told him, I have much people in this city. I know the present position and future history of every individual.

3. Jesus appoints means for the salvation of man. One evidence of this is the fact that He continues the living ministry suitable to the wants of our spiritual nature.

II. The Saviours command. Speak, hold not thy peace. The authority assumed here by Christ should teach us that we are not to do just as we please; we must go where He commands.

1. He was to exercise the power of speech. One of the most wonderful endowments of man is that grand organ of communication between mind and mind, heart and heart. It is of no use to philosophise; God forbid that I should glory save in the Cross of Christ.

2. He was to banish fear. The apostle was not to be afraid of the intellectualism of the place. The debilitating effect of fear is known to every man; it divides, and distracts, and enfeebles the faculties of manhood. Be not afraid, the plan is fixed, success is certain--the government is Mine.

III. The Saviours promise. For I am with thee. The apostle felt the force of the guarantee ever after this, and spake the Word with authority.

1. In the production of miracles.

2. In turning the heart to God. (Caleb Morris.)

Pauls vision

I. The Saviours declaration.

1. His knowledge of men.

2. His classification of men.

3. His provision for the salvation of men.

II. The Saviours command. Paul was--

1. To banish fear.

2. To exercise the power of speech.

III. The Saviours promise.

1. I am with thee.

2. No man shall hurt thee. (E. Norris.)

Pauls vision at Corinth

It is clear from this that even he who was not a whit behind the chief of the apostles sometimes needed special comfort. But the Lord took care to visit His servant when he was in trouble. He came to him in the visions of the night. We do not expect to see Christ in visions now, for we have a more sure word of prophecy--the Word of God. A dream might be only a dream, even in those olden times, but this Word of the Lord is no delusion. The Lord did but appear to Paul during one night, for visions are short and few; but any night you like to wake and open the Scriptures, you shall hear Jesus speaking to you. Besides, visions and such like things belong to the infancy of the Church: now she needs not that the Invisible should be supplemented by signs and wonders. If you plant a tree in an orchard, it is very common to put a big stake by the side of it to keep it up. Nobody thinks of putting a post to support an apple tree which has been there for the last fifty years. The Church of God today is a tree that needs no support of miracle and vision. You have the Word of God, which is better than visions. Note here--

I. The tendency of our weakness. That tendency is revealed in the first word--Be not afraid. We feel when we newly find Christ that we must speak for Jesus, and we do sol but after awhile a foolish fear freezes many a tongue. Happily we are delivered from open persecution; but there are other things which evidently frighten a good many.

1. Some are afraid to speak for Jesus because of the defects of their education. We should endeavour to do our Lords work in the best possible manner, but if we cannot overcome early disadvantages we ought not therefore to hold back. Was not Moses slow of utterance? Was he silent? Did not Isaiah own that his lips were unfit to deliver the message? Was he therefore idle?

2. Others are fearful because they have not educated people to listen to them, but are surrounded by a rough lot, whose manners and habits distress them. Oh, be content to take a little of the rough with the smooth for your Masters sake. Sometimes their aversion may only be a secondary means of enabling the gospel to get at them the better; and, if it be so, why should we be afraid?

3. There are those who tremble at the slightest degree of publicity. I would not harshly condemn all, for certain minds are timid, and must be allowed to do good by stealth. But some are blameably deficient in courage. The soldier who was so very modest that he retired before the battle was shot. What a shameful thing to be bold about everything else yet cowardly about Christ.

4. Still I hear you say, I am afraid to speak out for religion because I should bring down upon myself a world of opposition at home. That is painful, but it is part of the cost which you reckoned upon when you took up the cross to follow Jesus--that a mans foes shall be they of his own household.

II. The calling of our faith. Be not afraid, but speak, and hold not thy peace. It is the vocation of faith to be a speaker. When the heart believeth the mouth makes confession. Faith made Noah a preacher, and caused it to be said of Abel, he being dead yet speaketh. I believed, said David, therefore have I spoken. A dumb faith is a questionable grace. Faith first speaks to Christ, then for Christ. It hears His voice, and then acts as an echo by repeating it. Those that believe in Christ ought to speak for Him, because--

1. We are debtors; we are put in trust with the gospel for other people; let us not be false to our trusteeship. Let us take care that the light be not hid under a bushel, and that the talent be not wrapped in a napkin. We have the bread of life in our houses; let it not be hoarded. Who can tell what we owe to Christ? He seems to say, Pay it back to My brethren.

2. We were saved by the testimony of other people. I owe a great deal of my being brought to Christ to my parents; and as a parent I am to repay that obligation by teaching my own children. I owe very much to a very excellent teacher. I did try to pay back my teacher by teaching others. I owed still more to such men as Baxter and Bunyan, who left their books for me to read. I have tried to write earnest books to repay that loan. Most of all I owe my decision, under God, to a man I never knew, who preached Christ crucified to me; and I would be always preaching Christ crucified to others, as the best way of making some sort of return.

3. How are we to expect the gospel to be kept alive in this world if we do not hand it on to the next generation as the former handed it down to us? It is from one lip to another that the Word of God is passed, with a kind of living flame which books are not likely to communicate. Common humanity calls upon every Christian to seek the salvation of others. They are perishing! If we love God, we must love our brother also.

III. The encouragement of our service.

1. Gods presence--I am with thee. When a man speaks for God, God speaks in him. We never go a warfare for God at our own charges. If God be with thee, who can be against thee? Does He not say, My grace is sufficient for thee?

2. Gods protection--No man shall set on thee to hurt thee. The Jews dragged Paul before the judgment seat of Gallio, and Paul must have been amazed when he saw the persecutors themselves beaten. When men meddle with one of Gods lights they will sooner or later burn their own fingers.

3. Gods predestination--I have much people in this city; i.e., many who belonged to Christ, though they were as yet heathens. I learn from this that the doctrine of Gods predestination is no check to labour. If there are so many that will be saved, says one, then why do you preach? That is why we do preach. If there are so many fish to be taken in the net, I will go and catch some of them.

4. The certainty of success. That is why the Lord said to Paul, I have much people in this city.

5. The sufficiency of old means and methods. Our Lord did not say, Paul, be not afraid, but deliver a Sunday afternoon lecture with a nonsensical title and little or no gospel in it. Gods way of saving souls is the best way, after all. (C. H. Spurgeon.)

Encouragement

It is often the experience of the servants of God to meet with discouragements and disappointments in the work of the Lord. Such depressing effects are frequently due to the absence of personal sympathy in the work, the want of an outward shield to protect from untoward external circumstances, and the absence of visible or tangible tokens of what men call success. St. Paul had a very bitter experience of this kind at Corinth; and it was there--when cast down in spirit by such experience, which had to some extent broken down his energies and darkened his hopes of future success--that God appeared to him in a night vision with the words of encouragement. Now, there are three sources of encouragement here suggested to the apostle. First of all, there is the doctrine of Gods Divine presence with His own servants, I am with thee; secondly, there is the doctrine of His Divine providence, exercised in behalf of His servants, No man shall set on thee, to hurt thee; and thirdly, the doctrine of the Divine purpose to save sinners through the instrumentality of the Word preached and taught by the efforts of His servants. These were great encouragements to continue the work of the ministry in faith and hope, in spite of felt weakness and depression, opposition experienced, and dangers feared, and the absence of visible fruits of his labour. And they are as open to Gods faithful labourers today as they were to His servants of old.

I. God is most surely present with His faithful servants in their work for Him: I am with thee. Happy they who hear that loving whistler, whether it come to them through the written Word, or through providential events--for God does so speak to His own, bidding them look away from themselves and their human weaknesses and above their adverse earthly surroundings, unto Him in whom are hid all the treasures of wisdom, and knowledge, and strength; whose guardian care of them never relaxes, whose guiding eye never slumbers nor sleeps. Oh, what pathos there is in the aloneness of individual life on the great sea of universal being! Who can bear it, and not be crushed by it, if they let it come home to them? Blessed are those who can realise the Divine companionship which was the apostles source of courage and strength. Every humble believer can claim it--can rejoice in the possession of it; and then, however human sympathy may be withheld, the aloneness of individual life is done away with: the intolerable burden of it is borne by One who is able to bear it; Divine sympathy and love flow into and flood the soul of the believer, in Jesus Christ, who is emphatically our Emmanuel--God with us. This, then, is the grand secret of the Christians strength and courage--I am with thee! This is the fountain of the Christians hope and confidence, the support of his energy and of his zeal--I am with thee! We must all die alone--speaking after the manner of men--and alone indeed must the departing soul be which cannot say as it enters the valley of the shadow, I will fear no evil; for Thou art with me. Oh, for that perfect union with Christ, here below, which will enable us at all times, and in every circumstance of life, to realise the ever-abiding blessedness of the fact that God in Christ is with us! This is the antidote to the tremblings and heart failings of our frail nature: this is the Divine cordial that will sustain every faithful worker for God, through the burden and heat of lifes day!

II. Notice the doctrine of Divine providence. God exercises a providential care--an unfailing guardianship, over His believing people: No man shall set on thee to hurt thee. Now, in a certain sense, many did set upon St. Paul, and did hurt him. From the hour that he began to preach the gospel at Damascus, he was never free from trials. Amid his varied successes, adversaries invariably rose up and pursued him from city to city. What then? Was God therefore unfaithful to His own promise? By no means. For mark the form of it. God did not say that Paul was to be exempt from all opposition--trial--ill-treatment at the hands of unworthy men. No! He says, No man shall set on thee to hurt thee. And when we look into the face of St. Paul do we not see how true God was to His word? Can we say that anything he was called upon to endure in the work and service of God was really hurtful to his true life? It was by means of his imprisonments that the gospel penetrated to regions from which it would otherwise have been excluded; and not one trial did he undergo which was not overruled of God for His own glory, end the highest good of His faithful apostle. And doubt not, beloved, that the same upholding and preserving providence will be exercised as surely today as in the days of St. Pauls earthly career, over you and me, if only we serve God in the same spirit as he did, and with the same unassailable faith and confidence in His all-sufficient grace.

III. Notice the doctrine of the Divine purpose to save sinners through the instrumentality of Gods servants. Be not afraid, says the Lord to St. Paul, but speak, and hold not thy peace;…for I have much people in this city. This is what gives the crowning force to the following two-fold assurance, I am with thee, and No man shall set on thee to hurt thee. Gods great purpose of mercy, in Christ Jesus, is the grand foundation rock on which we are encouraged to rest all our hopes of eternal salvation. It is the fountainhead of all our encouragement to come to God, and to work for Him, and with Him. Observe that it is for those within the range of, and working with, the great purpose of God, that this two-fold assurance is alone available. Do we recognise this purpose in ourselves and for others? If we do, we shall be very humble in ourselves, but we shall also be very courageous in pursuing the work of God committed to us. And oh, what wonders might we not be permitted to do in Gods service if our faith were stronger in Gods service if our faith were stronger in Gods presence with us, His providence over us, His purpose of love concerning us. As we look around upon the state of personal religion in this our day, our finite minds may be tempted to despond, and to give up all hope of better things prevailing. But there are thousands upon thousands of Gods hidden ones in the world whom we indeed may know nothing of, but He knoweth them that are His, and that is enough. May He shed abroad His love in all our hearts, leading us to fuller trust in Him, to firmer reliance on the promises of His Word, and to greater earnestness in His service. (James Mackie, M. A.)

The light of Gods presence

They tell you of the Davy safety lamp. The true safety lamp that no gust of earthly winds can ever put out, that no wind from hell can touch, is the lamp of Gods presence. The poor heathens, when their friends get sick, flee from the stricken ones. Heathenism has no doctrine of abiding with you in the time of trouble. The father will leave his sons presence. The son will flee from his stricken father. But it is different with those in Jesus. It is when I am sick that most of all the soft hand of Jesus is put on my brow. It is when I am downhearted that I see Him most clearly. It is when the mists of time come close round me that somehow, through the rift of the cloud, I get a view of my Saviours face. You are better for that sorrow. It has put a softness into your step, bereaved father, that you would never have had. Mother, because of that little empty chair by the fireside, there is a holy dew on that cheek of thine that no May dew or Scotch breeze could give you. In Edinburgh, coming late at night from tutor duty, there was always a building ablaze with light at all hours, as I stepped it across the meadows to my lonely lodgings. Be it midnight or three oclock in the morning, be it darkness or light, this building was ablaze. The other lights had gone out in the city, to save gas; the very street lamps had been put out in that quarter; the moon was in the sky alone, for we are very economical in Scotland; but, whatever the night, this building was ablaze. Ah! it was the building where there was suffering. Christian feeling and Christian kindness, these have always the lights in, in the Edinburgh Hospital. There is always light there. Thank God that our poor sick ones never have added to their sufferings the darkness of forgetfulness. It preached a sermon to me as, night by night, I saw the hospital ablaze with light. I said, That is like the Church of God. That is like my own heart. Give God a grip where suffering is, give God a heart where sorrow has lighted, give God a tried soul, and He will keep the lamp alight till the day dawn. God never withdraws His light. (John Robertson.)

Gods presence a defence

A man, on Saturday, in New York, stands in his store, and says, How shall I meet these obligations? How can I endure this new disaster? He goes home, Sabbath finds him in the house of God. Through the song, the sermon, and prayer, Jesus says to that man, O man! I have watched thee; seen all thy struggles. It is enough: I will see thee through; I will stand between thee and thy creditors. I will make up in heavenly treasures what you have lost in earthly treasures. Courage, man! courage! Angels of God, I command you to clear the track for that man; put your wings over his head; with your golden sceptres strike for his defence; throw around him all the defences of eternity! (T. De Witt Talmage.)

I have much people in this city.

The people for Christ

This is a typical statement, and holds good of all large centres. Of London, Paris, New York, Christ still says to stimulate and comfort His servants, I have much people in this city. It is noteworthy that the main Christian attack in early times was on great cities--

1. Because they were Satans strongholds--these captured, the rest would be a matter of detail.

2. Because Christianity appealed to and wanted to consecrate to its service the thought, activity, enterprise, and freedom which they fostered.

3. Because with the constant flow in and out of their populations, and their commercial and other influence on surrounding towns and countries, Christianity could reach the widest circle.

4. Because Christianity takes the whole human family in charge, and therefore it is natural that she should regard the centres where that family most congregates as her special sphere. Not that the villages are to be neglected: on the contrary, the villages are likely to be more efficiently evangelised when the towns are won. Paul, in his fear and much trembling, arising partly out of his experience of city work, and partly out of the gigantic problems presented by the voluptuousness, polish, scepticism, and commercial activity of Corinth, may have been tempted to turn aside to some quieter scene of labour. If so, he was sharply aroused by the declaration of the text. Note--

I. That the people belong to Christ.

1. This is often hard to believe. Often the opposite seems nearer the truth. Lust, drunkenness, frivolity, selfishness, ambition, infidelity, say, We have much people in this city, and offer ample evidence in support of it. But it is untrue. They have captivated and enslaved the people, but they are usurpers. No one has a right to the people but Christ, because--

2. They are His--

(1) By creative right. All souls are Mine.

(2) By the Fathers gift. Ask of Me and I shall give Thee, etc.

(3) By redemptive purchase. Ye are bought with a price. This is true of all--good and bad alike. But, thank God, many of the people are Christs.

(4) By loving conquest on His part; and--

(5) Glad surrender and consecration on theirs.

II. That Christ claims the people.

I. All the people. This universal claim is based on universal right, and embraces all--

(1) Nations. Go ye into all the world, etc.

(2) Sexes. In Christ there is neither male nor female. The true rights of women have their basis in the claims of Christ.

(3) Ages. Childhood, manhood, old age.

(4) Ranks and classes. The claims of capital and labour will never be adjusted till the claims of Christ are settled.

(5) Distinctions of culture--the ignorant and the educated.

(6) Moral distinctions--the virtuous and the depraved. The true democracy will be established when One is your Master, even Christ, and all ye are brethren.

2. All that the people are and have.

(1) Their intellect, for Christs is a reasonable service.

(2) Their heart, for He will accept nothing but from love.

(3) Their physical faculties, for each is titled for His work.

(4) Their wealth, for He has given them the power to get it.

(5) Their influence.

III. That Christs servants should fearlessly urge Christs claims upon the people.

1. What have they to fear? Rejection, persecution, death? The best of Christs servants and the Master Himself endured all this. Should, then, any shrink when the utmost they have to contend with is a sense of personal weakness, nervous timidity, or trifling self-sacrifice?

2. On what have they to rely.

(1) A conviction of the truth. Once let the principle be finally settled that the people belong to Christ, and to a consecrated soul the work is half done.

(2) A consciousness of the Masters presence and help. What an inspiration I am with thee is from a general, a teacher, a leader, to soldiers, scholars, parties. Much more should it be when it is Christs word to His followers.

(3) The assurance of success. If Christ has much people we cannot utterly fail, for the cause is His, not ours. (J. W. Burn.)

The possibilities of humanity

Michael Angelo, the wonderful artist, walking with some friends one day through an obscure street in Florence, saw a block of marble, rough, shapeless, stained, lying amid a heap of rubbish. Others had passed by it carelessly, but his keen eye saw that it was a treasure, and he fell to cleansing away the filth that obscured it. What are you doing with that worthless rock? asked one of his friends. Oh, says Angelo, there is an angel in that block, and I must get it out. So God saw in sinful humanity, stained, defiled, and wretched, the possibility of angels and saints redeemed. It is this possibility that made it worth while for Christ to die for men. It is this which should incite us to labour with long patience that men may be saved.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 18:9-11. Then spake the Lord — The Lord Jesus; in the night by a vision to Paul — Who, probably, had been discouraged in view of the learning, politeness, and grandeur of many Gentile inhabitants of the city, to whom he was to speak, so that he was, as he himself expresses it, (1Co 2:3,) among them in weakness and fear, and in much trembling; which alarms were probably much increased by the violent assaults which had been made upon him in other places, and the contempt with which he had generally been treated: Be not afraid, but speak — My gospel boldly and courageously; and hold not thy peace — Be not silent through any present discouragement or future apprehension; for I am with thee — By my powerful and gracious presence, to protect, support, and comfort thee; and no man shall set on thee to hurt thee — A promise this which was fulfilled to Paul and also to others of God’s servants; so that whatsoever troubles they met with, even when they were killed, they were not hurt, Rom 8:28; Rom 8:36-39. For I have much people in this city — So he prophetically calls them that he foreknew would believe. And he continued there a year and six months — A long time! But how few souls are now gained frequently in a longer time than this by ministers of the gospel! Who is in the fault? generally both teachers and hearers. Teaching the word of God among them — It is probable this is not to be understood of the Corinthians alone, but of the inhabitants of the neighbouring parts of Achaia also. For it is reasonable to suppose that the apostle occasionally left Corinth, and went into the adjacent country of Peloponnesus, where there were many synagogues of the Jews, especially in the chief cities; and that, having preached to the Jews and Gentiles in those cities, he returned again to Corinth. This supposition is countenanced by Paul himself, 2Co 11:10, where he intimates that he preached in the region of Achaia, and where, according to 2Co 1:1, he made many disciples.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

18:9-10 Paul had experienced real opposition in Corinth (18:6) and apparently was afraid of being attacked again, so the divine message was a comfort to him (cp. 23:11; Ps 34:4, 7, 19; Matt 28:20), encouraging him to persist in his public ministry and promising God’s protection (cp. Ps 91:11; 2 Tim 4:17).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 18:9. Μὴ φοβοῦ, be not afraid) To this refer the first διότι, because, for, in Act 18:10.—λάλει, speak) To this refer the second διότι, because, for, Act 18:10.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_18:9-11.[78] But Jesus Himself, appearing to Paul in a night-vision (comp. Act_9:10), infused into him courage for fearless continuance in work.

λάλει κ. μὴ σιωπ.] solemnly emphatic. Comp. Isa_62:1, and see on Joh_1:3; Joh_1:20.

διότι is both times simply propterea quod.

ἐγώ] Bengel well says: fundamentum fiduciae.

ἐπιθήσεταί σοι τοῦ κακ. σε] will set on thee (aggredi) to injure thee. On the classical expression ἐπιτίθεσθαί τινι, to set on one, i.e. impetum facere in aliq., see many examples in Wetstein and Kypke. The attempt, in fact, which was made at a later period under Gallio, signally failed.

διότι λαός κ.τ.λ.] gives the reason of the assurance, ἐγώ εἰμι μετά σου, κ. οὐδ. ἐπιθήσ. σοι τοῦ κακ. σε. Under His people Jesus understands not only those already converted, but likewise proleptically (comp. Joh_10:16; Joh_11:52) those who are destined to be members of the church purchased by His blood (Act_20:28; Eph_1:14),the whole multitude of the τεταγμένοι εἰς ζωὴν αἰώνιον (Act_13:48) at Corinth.

ἐνιαυτὸν κ. μῆνας ἕξ] The terminus ad quem is the attempt of the Jews (Act_18:12), and not (in opposition to Anger, de temp. rat. p. 62 f., and Wieseler, p. 45 f.) the departure of Paul, Act_18:18. For after Luke in Act_18:9-10 has narrated the address and promise of Jesus, he immediately, Act_18:11, observes how long Paul in consequence of this had his residence, i.e. his quiet abode, at Corinth (ἐκάθισε, as in Luk_24:49), attending to his ministry; and he then in Act_18:12-18 relates how on the other hand (δέ, Act_18:12, marks a contrast to Act_18:11) an attack broke out, indeed, against him under Gallio, but passed over so harmlessly that he was able to spend before his departure yet (observe this ἔτι, Act_18:18) a considerable time at Corinth (Act_18:18).

ἐν αὐτοῖς] i.e. among the Corinthians, which is undoubtedly evident from the preceding ἐν τῇ πόλ. τ.

[78] According to Laurent, neut. Stud. p. 148 f., ver. 11 was a marginal note of Luke to ἡμέρας ἱκανάς, ver. 18. But ver. 11 is by no means superfluous in its present textual position, but attests the fulfilment of the promise, ver. 10.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 18:9 . So at other crises in the Apostle’s life, cf. Act 22:17 , Act 27:23 . ὁ Κ ., i.e. , Jesus. μὴ φοβοῦ , cf. Isa 42:6 ; Isa 43:2 , and for the phrase Luk 1:13 ; Luk 2:10 ; Luk 5:10 ; Luk 8:50 ; Luk 12:7 ; Luk 12:32 , Acts, in loco , and Act 27:24 , characteristic of the Evangelist; Friedrich, p. 35, and Plummer on Luk 1:13 . Cf. Act 20:3 for the continued malignity of these Corinthian Jews; the Apostle’s apprehension as expressed here is confirmed by the statements in 1Th 2:15 ; 1Th 3:7 , which describe the Jewish opposition as existing at the time he wrote (see this fully acknowledged by McGiffert, Apostolic Age , p. 270). Hilgenfeld sees no reason to refer Act 18:9-10 to the Reviser (with Jüngst). He finds them in his source [320] of which they are characteristic, cf. Act 16:9-10 ; the vision refers not to what had preceded, but to what follows, and explains the stay of Paul at Corinth mentioned in Act 18:11 . ἀλλὰ λάλει καὶ μὴ σιωπ ., i.e. , “continue to speak,” “speak on,” cf. Isa 58:1 , affirmation and negation; solemnity in the double form; see too Jer 1:6-8 ; Jer 15:15-21 ; on the form of the tenses see Weiss, in loco . In 1Co 2:3-4 we have a proof of the effect of this assurance, and of the confidence with which the Apostle was inspired.

[320] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

God doth avouch and maintain the constancy of his servants.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Then spake the Lord to Paul . . . by a vision, Be not afraid . . . no man shall set on thee to hurt thee, &c.--From this it would seem that these signal successes were stirring up the wrath of the unbelieving Jews, and probably the apostle feared being driven by violence, as before, from this scene of such promising labor. He is reassured, however, from above.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 9. Then spake the Lord to Paul in the night by a vision] It is likely that Paul was at this time much discouraged by the violent opposition of the Jews, and probably was in danger of his life; see Ac 18:10; and might have been entertaining serious thoughts of ceasing to preach, or leaving Corinth. To prevent this, and comfort him, God was pleased to give him this vision.

Be not afraid] That this comfort and assurance were necessary himself shows us in his first epistle to these Corinthians, Ac 2:3: I was with you in weakness, and in fear, and in much trembling.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

9. And the Lord said. Though the fruit of Paul’s doctrine (in that he gained some daily to Christ) might have encouraged him to go forward, yet is the heavenly oracle added for his farther confirmation. Whence we gather that there were great combats set before him, and that he was sore tossed divers ways. For the Lord did never, without cause, pour out his oracles; neither was it an ordinary thing with Paul to have visions, but the Lord used this kind of remedy when necessity did so require; and the thing itself doth show that there laid upon the holy man a great weight of business, under which he might not only sweat but almost faint, unless he had been set on foot again, and refreshed with some new help. And it is not without cause that he saith that his coming was base and contemptible, and that he was conversant there in fear and trembling, (1 Corinthians 2:3.) For mine own part, I think thus, that the wonderful power of the Spirit, wherewith Paul was endued before, was holpen with the oracle. Furthermore, forasmuch as the Scripture distinguisheth visions from dreams, as it appeareth by the twelfth chapter of the book of Numbers, (Numbers 12:6,) Luke meaneth by this word vision, that when Paul was in a trance he saw a certain shape or form whereby he knew that God was present with him. Assuredly, it is not to be doubted but that God appeared by some sign.

Fear not. This exhortation showeth that Paul had cause of fear ministered unto him; for it had been a superfluous thing to correct fear, or to will him not to fear when all was well and quiet, and especially in a man so willing and ready.

Furthermore, when the Lord (to the end he may have his servant to do his duty faithfully and stoutly) beginneth with restraining fear, by this we gather that nothing is more contrary to the pure and free preaching of the gospel than the straits of a faint heart. And surely experience doth show that none are faithful and courageous ministers of the word whom this fault doth hinder; and that those only are rightly prepared and addressed to teach to whom it is granted with boldness and courage of heart to overcome all manner [of] danger. In which respect, he writeth to Timothy that the spirit of fear is not given to the preachers of the gospel, but of power, and love, and sobriety, (2 Timothy 1:7.) Therefore, we must note the connection of words, Fear not, but speak, which is all one as if he should have said, Let not fear let thee to speak. And because fear doth not only make us altogether without tongue, but doth so bind us that we cannot purely and freely speak that which is needful. Christ touched both briefly. Speak, (saith he,) and hold not thy peace; that is, speak not with half thy mouth, as it is in the common proverb. But in these words there is prescribed to the ministers of the word of God a common rule, that they expound and lay open plainly, and without color or dissimulation, whatsoever the Lord will have made known to his Church; yea, let them keep back nothing which may make for the edifying or increase of God’s Church.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(9) Then spake the Lord to Paul.—We note the recurrence of these visions at each great crisis of the Apostle’s life. He had seen the Lord at his conversion (Act_9:4-6), he had heard the same voice and seen the same form in his trance in the Temple at Jerusalem (Act_22:17). Now he saw and heard them once more. “In visions of the night, when deep sleep falleth upon men,” he passed from the strife of tongues into the presence of the Divine Friend. The words “Be not afraid” imply that he too was subject to fear and depression, and felt keenly the trial of seeming failure and comparative isolation. His converts came chiefly from the slave or freed-man class, and those of a culture like his own, whether Greeks or Jews, were slow to accept his preaching (1Co_1:26-27). And then, too, he carried, as it were, his life in his hands. The reviling of the Jews might any hour burst into furious violence or deliberate plots of assassination. No wonder that he needed the gracious words, “Be not afraid.” The temptation of such a moment of human weakness was to fall back, when words seem fruitless, into the safety of silence, and therefore the command followed, “Speak, and hold not thy peace.” We are reminded of the like passing mood of discouragement in one great crisis of Elijah’s life (1Ki_19:4-14), yet more, perhaps, of its frequent recurrence in Jeremiah (Jer_1:6-8; Jer_15:15-21).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. Then spake the Lord to Paul in the night by a vision] The rendering of the first word makes it seem as though the original were an adverb of time. Render, “And the Lord said, &c” We may judge from the language used to him that for some reason the heart of the Apostle was beginning to wax faint, and that he was in danger of bodily maltreatment. The communication was made in the same way as the call to come over into Macedonia (Act_16:9-10). Only here the Lord appeared to his servant.

speak, and hold not thy peace] An exhortation to even more continuous preaching than before. Let nothing stop thy testimony.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then spake the Lord to Paul in the night by a vision,.... On a certain night as he was asleep, the Lord Jesus Christ appeared to him in a dream, and spake after this manner to him:

be not afraid; it is very likely that after the baptism of Crispus and his family, and of many of the Corinthians, that both the Jews and the Gentiles were exasperated against the apostle; and his life might seem to be in danger, and he might be thinking of removing from hence for his preservation and safety; and might be advised to it by his friends, or at least that he should be incognito, and not be seen publicly: wherefore the Lord appears to him, and bids him not indulge any fears, or conceal himself and be silent,

but speak, and hold not thy peace; preach freely and boldly the Gospel without fear of men; the fear of men should not stop the mouths of Christ's ministers.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

9 Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:

Ver. 9. But speak, and hold not thy peace] i.e. Speak out the whole truth plainly and plentifully, be not for any self-respects found guilty of a sinful silence. Inveniar sane superbus, &c., modo impii silentii non arguar, dum Dominus patitur, saith Luther (Epist. ad Staupic.). Let me be counted proud, passionate, impudent, anything, so that I betray not the Lord’s cause by a cowardly silence.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

By a vision - Compare the notes on Act 9:10; Act 16:9.

Be not afraid - Perhaps Paul might have been intimidated by the learning, refinement, and splendor of Corinth; perhaps embarrassed in view of his duty of addressing the rich, the polite, and the great. To this he may allude in 1Co 2:3; “And I was with you in weakness, and in fear, and in much trembling.” In such circumstances it pleased God to meet him, and disarm his fears. This he did by assuring him of success. The fact that God had much people in that city Act 18:10 was employed to remove his apprehensions. The prospect of success in the ministry, and the certainty of the presence of God, will take away the fear of the rich, the learned, and the great.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

In the night by a vision; as Act 16:9; it may be, by an angel.

Speak, and hold not thy peace; it is doubled again and again, as of greatest consequence:

1. To the Corinthians, whose salvation by this means might be procured.

2. To Paul himself, whose soul, howsoever, should be delivered, he having discharged his duty, Act 20:26,27.

The fierceness of the enemies of God and his truth, should kindle a greater fervour in his servants for his glory. Should Satan have better servants than God? Should they dare for their master beyond what the servants of God are willing to do or suffer for him? Isa 62:1; Jer 1:17,18.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

9. Vision—At this time of trial another of the manifestations of the Lord to his faithful apostle took place to assure him of support. In that city which he had entered most specially with fear and trembling should arise the most eminent victory. (See Act_9:12; Act_16:9; Act_22:18.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And the Lord said unto for then spake the Lord to, A.V. A vision (orama); literally, a thing seen, but always used of a wonderful "sight:" Mat_17:9 of the Transfiguration, Act_7:31 of the burning bush. But more commonly of a "vision," as in Act_9:10, 12 10:3, 17, 19 11:5 12:9 16:9. So in the LXX. (Gen_46:2, etc.) St. Paul received a similar gracious token of the Lord"s watchful care of him soon after his conversion. (Act_22:17-21) He tells us that then he was in an "ecstasy," or trance. The ekstasiv describes the mental condition of the person who sees an oramaa.

Vers. 9-11. The complement to human uncertainty found in Divine fidelity.

It must be supposed either that the omniscient eye saw some signs of failing in Paul, or else that the greatness of the work and the severity of the trials before him were judged by Divine compassion to ask some special help. Notice, therefore, how true it is that

I THE BEST AND STRONGEST OF HUMAN DEVOTION IS LIABLE TO SOME UNCERTAINTY. No reference is here made to the fickleness that owns to no real devotion, nor ever sprang from depth of root. We are to note that the longest human perseverance may yet break, the stoutest human heart may have its weaker moments, during which irretrievable damage may be done to its cause and discredit to itself, and the warmest devotion may under certain circumstances cool.

1. Exceeding weariness of the flesh may overcome, some unexpected hour, the truest human devotion, if it get left as it were just a moment to itself.

2. An exceedingly baffled state of the mind and of faith may throw that determined human devotion. The vicissitude of the world, the Divine conduct of its history, and, not the least, the Divine conduct of the grand forces of Christianity, when they seem awhile to halt or to be mocked by their own professed friends into discredit, these often offer to baffle each deepest thinker, each most observant reflector.

3. The exceeding keenness of the soul"s own peculiar disappoint-mort, when the beauty and the persuasiveness and the unchallengeable merit of Christ do nevertheless count, to all present appearance, for nothing before the brute force of the powers of evil, this threatens the patience of human devotion.

II THE UNFAILING SUCCOUR OF DIVINE INTERPOSITION. That interposition rests on three very thoughts of mercy. They are:

1. The Divine observingness of "all and each," and of the most secret heart and need of each.

2. The Divine sympathy. This is one of the great ultimate facts of a risen, ascended, glorified Savior, who had been once with us, and who still shares, high aloft as he, is our nature.

3. The Divine practical methods of rescue in the hour of danger a provision against its over-storming rage. Among such methods may be ranked:

(1) Divine suggestions. These are angels of angels oftentimes to the depressed, the doubting, the darkened, yet the loving and true of heart they are like nothing, more than those rays of light, which are the brighter arid more exactly defined for the darkness of the clouds past which they travel.

(2) The triumph of a quickened faith. Surely this is "the gift of God." If faith itself be so, the brightest flashings forth of the very pride of faith, if it be possible to say so, might be yet more inscribed the gifts of God so opportune, so enlightening, so banishing to doubting darkness and to darkest doubting. There is a moment when perfection is to the fragrance of blossom, the color of flower, the ripeness of fruit, the light on the landscape, and there are moments when Faith knows and does her very best. And it is at such moments that God "restores the soul" of his servant. The miracle of vision and dream is nothing more pronounced, more certain, more conclusive, to conviction than these triumphal moments, when faith is in its pride and glory, and achieves its best.

(3) The direct promise. (Psa_91:1, Psa_91:3-6, Psa_91:11, Psa_91:12, Psa_91:14, 15 23:4 73:23) The promise made to Paul in this vision gathers round the center that had drawn already, then, ages and generations round it; and how many more by this time! "I am with thee." And that central promise is good for all bearings of it, "Greater is he that is in you, than he that is in the world". (1Jn_4:4) It holds from such a statement of fact as this, to the immortal Christian charter-promise, "Lo, I am with you always, even to the end of the world!" The direct promise, in the midst of our human uncertainty and unsteadiness of performance, is clear, exact, steady, and certain. Resting our faith, it feeds hope, and draws closer and closer the bands of love.

(4) The conviction of there being, in spite of all appearances, a large harvest to be gathered. The true servant, after all, loves work, and loves his Master"s work, and must remember that he is neither the Master nor gifted with Master"s sight and knowledge. And with what fresh alacrity has he not infrequently resumed toil, when amid all things that look against himself and his toil, he hears, or seems to hear, the authoritative assurance of the Master, "For I have much people in this city," though at present they "wander as sheep having no shepherd"! B.

Vers. 9, 10. God"s grace in times of depression.

The point of this gracious and comforting manifestation of God to his servant is that it came at a time of much perplexity, anxiety, and depression. It told of the Divine care of the earnest and faithful apostle, and gave him the restful assurance that, however men might oppose and trouble him, God accepted his service, and would surely guard him from all evil until his work in that city was complete. We may compare the proverbial assurance which has often brought comfort to our hearts, "Man is immortal till his work is done." It was one of the marked peculiarities of the Divine dealing with St. Paul, that at the great crises of his life special visions were granted to him. At the time of his conversion, he had seen and heard the Lord. (Act_9:4-6) When in a trance at Jerusalem, he heard the same voice and saw the same form. (Act_22:17) When on the ship, during the great storm, an angel form appeared to him with a gracious and assuring message. (Act_27:23, Act_27:24) When called to appear before his judge, he seems to have had an unusual sense of Christ"s nearness, for he says, "Notwithstanding the Lord stood with me, and strengthened me". (2Ti_4:17) And he gives a full account of his remarkable uplifting to see unspeakable things in 2Co_12:1-7. But all who are so sensitively toned as to have such seasons of spiritual elevation are singularly liable to answering moods of depression. They who can thus rise high can also sink low; and St. Paul did but tell of actual and painful experiences when he said, "Without were fightings and within were fears." At Corinth circumstances greatly troubled him. Some measure of success attended his preaching, but he seemed to make more and worse enemies than ever; he separated the Christian disciples from the synagogue in the hope of getting some quietness and peace, but the prejudiced Jews of the synagogue continued their persecutions, until St. Paul"s spirit was well-nigh broken, and he had almost made up his mind to leave Corinth, and seek for other and more hopeful spheres. And yet he felt that this would be running away from his work, and forcing God"s providence, seeing that no directions for his removal from Corinth had been given to him. It was just at this period of anxiety and depression that the comforting message came to him. Illustration of similar moods of feeling, in other servants of God, may be found in Elijah; (1Ki_19:4-14) in Jeremiah; (Jer_1:6-8 Jer_15:15-21) and in John the Baptist"s sending from his prison to Jesus, asking, "Art thou he that should come, or do we look for another?

Having this incident and its surrounding circumstances well before us, we may consider two things:

(1) what the incident tells us of St. Paul; and

(2) what the incident tells us of the Lord Jesus Christ.

I WHAT THE INCIDENT TELLS US OF ST. PAUL. It intimates:

1. That he suffered from bodily frailty. A burden of physical weakness constantly oppressed him and affected his spirits. Compare Richard Baxter or Robert Hall, men whose holy labors were a continual triumph of will and of heart over pain and weakness. Show the subtle connections between bodily conditions and apprehensions of Divine truth. It is most comforting to be assured that God "knoweth our frame, and remembereth that we are dust,

2. That he was naturally of a most sensitive and nervous constitution, so that he felt everything most keenly. Such natures yearn for love with an intense passion, and they feel slights and unkindness, and seeming failure and unfaithfulness, in those they trust, with a passion equally intense. They have altogether higher joys than most men can know, but they have answering sorrows deeper than most men can sound. To such natures alone can spiritual visions come: they gain the truth by power of insight; and, often at the cost of extreme personal suffering and distress, they become the great thought-leaders and teachers of the age. Such men are amongst us still, and they need the tenderest consideration and sympathy. They will reward us by thoughts and views of Christ and of truth such as never can be won by mere study. Their love and faith alone can sound the deep things of God.

II WHAT THE INCIDENT TELLS US OF THE LORD JESUS CHRIST.

1. The first thing is the assurance it gives of Christ"s actual presence with his servants. He may not always be felt, but he is always present.

2. He is never failing in his gracious and tender interest in their doings, and in them.

3. He is ready to make manifestations of himself, and of his will, to his servants, in exact adaptation to their needs.

4. He may show his nearness, and assure his servants of his sympathy and help in unique ways. The point of all our Lord"s manifestations to his people is the need for keeping up in their souls the conviction that he is really with them. All comfort, strength, and security for Christian workers come with this conviction. So St. Paul elsewhere declares, "I can do all things through him that strengtheneth me.

We may learn:

1. That times of depression are no unusual experience for God"s people.

2. That they may even come in the very midst of our work.

3. That they are under the gracious watching of the Master whom we serve.

4. And that they are only the sides of weakness that belong to natures endowed with special capacities for special work. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

9, 10. About this time the Lord greatly encourages Paul in a night vision. “Fear not, but speak and be not silent, because I am with thee, and no one shall attack thee to hurt thee, for I have much people in this city.” Those people were yet in sin, but God saw them and knew they would be saved, and hence claimed them. When I was a poor little ignorant sinner, a very bad boy pointed a loaded gun directly at my head and tried to fire it; but it only snapped, though it had fired all right a few moments previously. God’s hand was on the gun, and the devil’s man could not make it shoot. He knew what I was going to be. Paul, thus encouraged by the voice of God, moved out with fresh vigor, preached eighteen months right there at Corinth, building up the largest and most wonderfully gifted church of his ministry. The church contained very many Jews and still more Gentiles, all poor people except Crispus, the chief ruler of the synagogue; Erastus, the chamberlain of the city, and Gaius, the host of Paul and the whole church.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

9, 10. Although his success, when about leaving the synagogue must have been a source of some comfort to Paul, an incident occurred just at this period, which shows that he was far from being relieved, as yet, from the "weakness and fear, and much trembling," which had oppressed him. (9) " Then the Lord said to Paul in a vision by night, Be not afraid; but speak, and be not silent; (10) for I am with you, and no man shall assail you to hurt you. For I have many people in this city. " The Lord never appeared by a vision to comfort his servants, except when they needed comfort. The words "Be not afraid" imply that he was alarmed, and the assurance that no one should hurt him implies that his alarm had reference to his personal safety. His very success had, doubtless, fired his opponents to fiercer opposition, and his recent sufferings at Philippi seemed about to be repeated. But, at the darkest hour of his night of sorrow, the light of hope suddenly dawned upon him, and he was strengthened with the assurance that many in the city would yet obey the Lord.

In the declaration, "I have many people in this city," the Lord called persons who were then unbelievers, and perhaps idolaters, his people. This would accord with the Calvinistic idea that God's people are a certain definite number whom he has selected, many of whom are yet unconverted. But it can not prove this doctrine, because it admits of rational explanation upon another hypothesis. He knew that these people would yet believe and obey the gospel, and he could, therefore, with all propriety of speech, call them his by anticipation. Such is no doubt the true idea.

An expression similar to this occurs in the eighteenth chapter of Revelations , where the angel, announcing the downfall of the mystic Babylon, cries: "Come out of her, my people, that you be not partakers of her sins, and that you receive not of her plagues." It has been argued, from this, that God has a people in the apostasy, who are already accepted as his own. But the language, like the statement, "I have many people in this city," may be used simply in anticipation. The most that can be argued from it, is that he knew a people would come out of Babylon whom he could accept, and that he called them his people on account of that fact.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

Do not be afraid, but speak and do not be silent

The Lord is giving one command in two different ways to emphasize that Paul should certainly continue preaching. AT: "You must not be afraid and, instead, continue to speak and not become silent" (See: Parallelism)

speak and do not be silent

The Lord gives the same command in two different ways to strongly command Paul to speak. AT: "you must certainly continue to speak" (See: Doublet)

do not be silent

It can be stated explicitly what the Lord wants Paul to speak. AT: "do not stop speaking about the gospel" (See: Assumed Knowledge and Implicit Information)

I have many people in this city

"there are many people in this city who have put their faith in me" or "many people in this city will put their faith in me"

Paul lived there ... teaching the word of God among them

This is a concluding statement for this part of the story. "Word of God" here is a synecdoche for the entire scriptures. AT: "Paul lived there ... teaching the scriptures among them" (See: End of Story and Synecdoche)

translationWords

lord

Paul

vision

year

month

word of God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

9. ἐν νυκτὶ δι’ ὁράματος with אB. Vulg. ‘nocte per visionem.’

9. εἶπεν δὲ … ἐν νυκτὶ δι’ ὁράματος τ. Π., and the Lord spake to Paul in the night by a vision. We may infer from the language used to him that for some reason the heart of the Apostle was beginning to wax faint, and that he was in danger of bodily maltreatment. The communication was made in the same way as the call to come over into Macedonia (Act 16:9-10). Only here the Lord appeared to his servant.

λάλει καὶ μὴ σιωπήσῃς, speak, and hold not thy peace. Instead of fainting, be more earnest still. Let nothing stop thy testimony.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

9. λάλ. κ. μὴ σιωπ.] So, for solemnity’s sake, we have an affirmation and negation combined, Joh 1:3. See also Isa 58:1.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.