Actes 18:2-4

And found a certain Jew named Aquila … with his wife Priscilla.

Aquila and Priscilla

No book is less systematic than the Bible, yet none has so complete a code of faith and duty. Its statements of principles and directions for conduct, again, are not always on the surface, but often where we should least expect them. Through the indirect teaching of an example, though words dropped incidentally, by the relation of casual circumstances, we learn to “understand what the will of the Lord is.” In the case of Onesimus, e.g., we face the problem of slavery, and see how Christianity deals with it, not by violence but by forbearance and the sense of justice. Julius the centurion reminds us of the value and duty of courtesy (Actes 27:3; Actes 27:31; Actes 27:43); Timothy of the necessity of a religious education; and Aquila and Priscilla that the true unit of social life in the Church is found in married life. We have, of course, conjugal duties laid down very clearly and fully by Peter (1 Pierre 3:1) and Paul (Éphésiens 5:22; Colossiens 3:18), but there are some things in the relation of married life to the Church which no mere catalogue of duties could have taught; and it is remarkable that in the history of each of these apostles there is notice of a married couple in the one case as a warning, in the other as a useful example. Ananias and Sapphira warn us that a curse instead of a blessing may enter the circle which should be the holiest and happiest on earth, and that husband and wife, instead of strengthening one another in doing and suffering God’s will, may make one another strong and fearless in sin and shame. Turning to our subject, note--

I. The meeting of St. Paul with Aquila and Priscilla. We have here an illustration of the providential opportunities of life. They had been brought to Rome through the exigencies of trade. Thence in consequence of the emperor’s edict they moved eastward, possibly intending to return to Pontus, and meanwhile exercising their craft in Corinth, which lay on their route. At that moment Paul was moving southward to the same place. The synagogue would be, of course, one bond of union, but another was found in their common trade. Here we see the unexpected blessing which came to Paul through having learnt tent making. Such a meeting was remarkable, yet it occurred, as have many of our own God-provided meetings, in the natural order of events. One of our greatest responsibilities consists in the right use of such providential opportunities. This meeting secured for Paul, at a critical time, a close friendship which--

1. Enabled him to further his religious work, as we shall see more fully further on.

2. Provided solace for him when much needed. He was alone and discouraged. The profligacy of Corinth must have been a perpetual distress to him, and all the associations of the place must have been alien from his sympathies. How much, then, must he have valued the home he unexpectedly found at this time.

II. Their removal to Ephesus (Actes 18:18). Possibly Paul’s movements determined theirs, or the exigencies of business may have afforded him an opportunity for accomplishing part of his journey to Jerusalem. No doubt arrangements were made for them to continue the work begun by Paul at Ephesus, and to prepare for more systematic work on his return. And an occasion soon presented itself in the case of Apollos, whose willingness to learn, and from a woman, notwithstanding his zeal and the admiration which his talents excited, is worthy of imitation. But on their side we are to note the zeal for Christ which made them quick sighted in discovering his capabilities, and their devotion to the task of equipping him more completely for his high service. Their sound judgment and mature character fitted them for the task, in which a great part must be assigned to the ready sympathy and tact of Priscilla, which teaches us the responsible and efficient part which women have to play in advancing God’s kingdom, Note, too, how their work at Ephesus reacted on the place where they first met with Paul. He had instructed them at Corinth; they instruct Apollos at Ephesus; and then he passes to Corinth to “water” where the apostle had “planted” (Act 18:26 cf. 1 Corinthiens 3:6). So true it is that the streams of God’s providence move hither and thither, and often turn back to the place from which they originally moved.

III. Their reunion with Paul at Ephesus. Again (1 Corinthiens 16:19, which was written from Ephesus), we are invited to look at Christianity from its domestic side, than which no side is more important, and English religion is to be congratulated on its recognition of it in the institution of family worship. But turning back to these times the phrase, “the Church that is in their house” suggests hospitality on its heroic side. The home of Aquila was the acknowledged meeting place of Christians for worship and mutual help, and this involved persecution. From being a place of comfort and protection for Paul, it became one for all Christ’s followers, and thus for Christ Himself (Matthieu 25:35; Matthieu 25:40).

IV. Their residence at Rome (Romains 16:3). Once more their hospitality is prominent; but more. They are said by the apostle not only to have been “his helpers in Christ Jesus,” but to have “laid down their necks for His sakes” probably at Ephesus, for which not only the apostle gives thanks, “but all the Churches of the Gentiles,” beginning with that of Corinth, and surely including those of today.

V. The last notice of them is in Paul’s latest Epistle (2 Timothée 4:19). The friendship, tried and strengthened through such a variety of experience, continued to the end. The sharers of the salutation are “the household of Onesiphorus,” so that the domestic aspect of Christian life is doubly made conspicuous and charming at the very close of Paul’s career. Conclusion: Aquila and Priscilla were examples of the combination of active Christianity with industrial life; but it is well to emphasise the lesson above indicated. Wedded life in combination with active Christianity is the very central point of the safety and happiness of society. (Dean Howson.)

And because he was of the same craft he abode with them.

Paul’s independence

At this time Paul was miserably poor; he had hardly enough to eat and drink; he was tolerably ragged and out at elbows, no doubt. He was more alone than usual. He had to work first, but work has a way of coming to willing hands. Aquila and Priscilla, respectable Jews, kept a shop--tent and mat makers they were. They let Paul have a room, and he at once sat steadily down to mat weaving. He might certainly have posed as a teacher of some note--a gifted man, an advanced Rabbi, as indeed he was; he might have set up a school, taken fees, and accepted board and lodging from his admirers; instead of which he worked with his hands. His instinct as usual, was right, as is apparent from the fact that, as it was, he was accused of raising money out of the Corinthians for his own purposes, because he was so eager about the collections for the poor saints at Jerusalem. He could then turn and remind them that although the labourer was worthy of his hire he had never taken any hire of them, nor had Titus, nor Timothy. (H. R. Haweis, M. A.)

By their occupation they were tent makers.--

Paul’s trade

The staple manufacture of his native city was the weaving, first into ropes, then into tent covers and garments of the hair of the goat flocks of the Taurus. As the making of these cilicia was unskilled labour of the commonest kind, the trade of tent maker was one both lightly esteemed and miserably paid. It must not, however, be inferred from this that the family of St. Paul were people of low position. The learning of a trade was a duty enjoined by the Rabbis on the parents of every Jewish boy. Gamaliel himself said that “learning of any kind, even the advanced study of the law, unaccompanied by a trade, ends in nothing and leads to sin.” R. Judah said truly that “labour honours the labourer,” and that not to teach one’s son a trade is like teaching him robbery. The wisdom of this rule became apparent in the case of Paul, as doubtless of hundreds besides, when the changes and chances of life compelled him to earn his livelihood. It is clear from the education provided for Paul that his parents could have little conjectured how absolutely their son would be reduced to depend on so unremunerative a toil. The reason why this was chosen may have been purely local; perhaps his father had been taught the same trade. “A man should not change his trade, nor that of his father,” says R. Yochanan. But though we see how much he felt the burden of the wretched labour by which he determined to earn his own bread rather than trespass on the charity of his converts (1 Thesaloniciens 2:6; 2 Thesaloniciens 3:8; 1 Corinthiens 9:12), yet it had one advantage in being so absolutely mechanical as to leave the thought entirely free. While he plaited the black, strong-scented goat’s hair, he might be soaring in thought to the inmost heaven, or holding high converse with Apollos or Aquila, with Luke or Timothy, on the loftiest themes which can engage the thought of man. (Archdeacon Farrar.)

Paul in the workshop

I. An admonitory example to preachers. Though the apostle’s manner of acting is now no longer suitable for the ministerial office, yet by the disposition manifested in it, he puts to shame ministerial spiritual pride and unspiritual luxury and sloth.

II. An encouraging example for the artisan. Be not ashamed of thy trade, for every honourable occupation is well pleasing to God; but in thy trade be not ashamed of God and thy Christianity. Thus in trade a man may be a servant of God and an apostle among his associates. (K. Gerok.)

Tent making in Corinth

Peter the Great was a shipbuilder, and worked at a forge. The late Emperor of Germany learned the business of a bookbinder; and one of the Queen’s sons is a practical sailor. A number of Christ’s disciples were fishermen. Our Lord Himself was a carpenter. And Paul had been reared to the trade of a tent maker in his early years, and resumed it as an occupation when necessities fell upon him to undertake the work of personal support.

I. The details of this artisan life he lived is Corinth.

1. It was an honourable craft whose products were useful and valuable. Some occupations no one can follow, and keep his Christian profession clean.

2. Paul sought consistent partners in his business. God guided him when he “found” Aquila and Priscilla. It is false and mean to choose false and mean men for associates, and then charge the meanness of the “concern” upon them.

3. Paul pursued his work honestly. “Holiness to the Lord,” could have been embroidered on the cilicia canopies as the company trade mark (Zacharie 14:20). We have not the slightest doubt that he always knotted his thread when he took up his needle, that he pulled each stitch through conscientiously as in the sight of God, and that he fastened the end of it when he finished the seam. For we do not see how those people could have had family prayers, unless they knew they had been “doing successful business on Christian principles.”

4. Paul held his business cautiously in hand, and never let it interfere with his religious life. He looked on tent making as a means to an end. That establishment was “closed on Saturdays.” Regularly Paul attended the best service he could find; and he preached everywhere he could get an audience.

5. Paul used his opportunities wisely even when hardest at work. Probably he was the instrument in Aquila’s conversion. Think of the glorious talks they had together.

II. The effect of his working at his trade upon his profession as a Christian preacher.

I. It illustrated his often-repeated maxims concerning the dignity of honest labour (2 Thesaloniciens 3:7). This busy apostle evidently believed that there was no room for drones in a Christian have. This is a most active world; there is something for every healthy soul to do. The spectacle offered whenever one saw his spiritual leader, was worth a hundred eloquent sermons against indolence. If any further illustration is needed, think of his address to the elders of Ephesus (Actes 20:32).

2. It removed all ground of cavil as to his making a gain out of godliness. There was some reason for his peculiar solicitude in this vain and fastidious city.

3. It showed his consideration for his poorer brethren. It is very touching to read 1 Corinthiens 4:11. Oh, how quickly troubled common people listen to one who talks like that!

4. It gave evidence of his supreme love for Christ. What could he do more? (C. S. Robinson, D. D.)

The necessity of an occupation, and the right way of pursuing it

St. Paul, like every minister, had a right to support; but there were good reasons why he should here waive it.

1. He wished to show an example of quiet industry. Some had been unduly excited, and thrown out of their ordinary pursuits by the revelations and influences of Christianity; it would sober them, and help them back to a regular life if they saw their apostle, who had been favoured with the most extraordinary revelations, earning his bread.

2. He was pleased to be able to feel that his preaching was gratuitous.

3. Having a trade gave scope for the graces of self-denial and almsgiving.

4. He followed the example of His Master, who followed the trade of a carpenter.

5. Ballast was given to his mind by work, very necessary to steady it when it was rocked by strong emotions.

6. His work being a handicraft, left his mind comparatively free for prayer and meditation. One can imagine that God would often visit him in his work, in accordance with the usual plan on which Divine visions and calls are vouchsafed, as shown in the cases of Gideon, Elisha, David, Matthew, Peter. And possibly as Paul was stitching his tents there may have come across his mind thoughts of the fleeting nature of the present and the durable character of the future habitation of the spirit. “For we know that if the earthly house of the tent were dissolved,” etc.

I. For most there is an occupation made ready to their hands. How then shall they draw into spiritual account their daily task?

1. Firmly settle it in the mind that it is the task assigned to us by Providence, which God will inspect, and approve or disapprove according to our industry or indolence.

2. Never allow ourselves to think of it as a hindrance to piety. Think of it as contributing to health and cheerfulness of mind, as a steadying influence, preventing mental extravagances.

3. Remember how often God has come across men in their daily task.

4. Aim rather at doing well what is done, rather than getting through much. Hurry is very prejudicial to our moral well-being. Resolutely refuse to attend to more than one thing at a time. God’s will is to be done in earth as it is in heaven: can we imagine restless impulsiveness among the angels? “Rivers,” says Francis of Sales, “which slide peaceably through the valleys, bear great boats and rich merchandise; and rain which falls gently on the fields makes them fruitful in grass and corn; but torrents and rivers, which run rapidly, ruin the bordering country, and are unprofitable for traffic; and tempestuous rains furrow the fields. Never was work well done with too much violence and earnestness.”

II. But in all pursuits there are intermissions. Those who nourish a high spiritual ambition will turn these to spiritual account. However devoutly we may work, when we follow our trade it is for ourselves; but in our leisure moments we may do something gratuitously for the cause of Christ. This is what Paul did. Many say, “But my work puts such a strain upon me that I am fit for nothing at the end of the day.” To this the reply is that a more responsible and anxious occupation than Paul’s never fell to any man’s lot; and yet he found time to earn enough to support himself and to relieve the wants of others. Probably if we did our work in a brighter and less anxious spirit it would wear us less. And then in our leisure moments some Church work--be it teaching, or visiting, or extra labour for charities--there would be the thought of its gratuitousness to uphold us, and a feeling of security, from the circumstance of self-denial, would be wrought in the soul.

III. There are those who are not called upon to work for a livelihood. Reading, it may be said, is the suitable occupation for such--being a means of mental cultivation and self-improvement. But reading without any outcome hardly constitutes an occupation such as the Christian mind craves, in a world whose ignorance, misery, and sin requires, not self-improvement, but such definite work as shall bear on the physical, intellectual, and moral good of our fellow creatures. Let every unoccupied Christian choose one of the many fields of Church work, determining which it shall be by the pointings of God’s finger in Providence, and by the direction in which his instinct, powers, and capacities lead him.

IV. The advantage which manual work has over mental. It is with the spirit that God, who is a Spirit, is to be served. That the outward pursuits, then, should make as little demand upon it as possible is an advantage of which a devout soul may avail itself. Paul’s thoughts, doubtless, were with his Master, while he was making his tents. Intellectual pursuits may be nobler than handicraft; but there is a spirit in man, and if a handicraft gives greater scope for the action of the spirit--if the husbandman as he digs his field, the lacewoman as she plies her bobbins, the shepherd as he tends his flocks, are free to feed their spirits the while with the thought of God’s power, wisdom, and goodness, they are more than compensated for their intellectual loss by their spiritual gain. (Dean Goulburn.)

Christian journeymen on their travels

I. The dangers in the strange country. The temptations in luxurious Corinth.

II. The acquaintance by the way. Aquila, etc.

III. The work at the trade (verse 3).

IV. The care for the soul.

1. God’s Word.

2. Sanctification of the Sabbath (verse 4). (K. Gerok.)

Weekly labour and Sabbath sanctification

1. Weekly labour creates hunger and thirst after Sabbath rest and Sabbath fare.

2. Sabbath sanctification imparts strength and pleasure to the daily work of life. (K. Gerok.)

The value of a fixed calling

The Jews compared a man with a fixed employment to “a vineyard fenced.” A good comparison. A man’s activities, within his proper calling, are not like trees scattered up and down the wayside, or over the wilderness, when much of the fruit is lost; but like well-planted and well-trained vines in a garden, where the most is made of them, and they are all husbanded and preserved. (J. Stoughton.)