3<\/strong>. And because he was of the same craft<\/em> ] Among the Jews every Rabbi deemed it proper to practise some handicraft, and they have a proverb about R. Isaac, who was a smith, “Better is the sentence of the smith (R. Isaac) than that of the smith’s son (R. Jochanan),” thus marking their opinion that the pursuit of a craft was no injury to the teacher’s wisdom (T. B. Sanhedrin<\/em>, 96 a ). Thus our Lord is spoken of (Mar 6:3<\/span>) as “the carpenter.”<\/p>\n he abode with them, and wrought<\/em> ] Some ancient authorities read and they wrought<\/em>. This change in the number seems awkward. The mention already made of the craft of Aquila and his wife conveys the information that they<\/em> wrought: what the sentence seems to need is the addition which the singular gives that “he wrought.” In a passage from T. B. Sukkah<\/em>, 51 b, part of which has already been quoted on Act 6:9<\/span>, we read in a description of the Jewish synagogue at Alexandria, “The people did not sit mixed together, but goldsmiths by themselves, and silversmiths by themselves, and ironworkers by themselves, and miners by themselves, and weavers by themselves, and when a poor man came there he recognised the members of his craft, and went there, and from thence was his support, and that of the members of his house.” This may explain how readily Paul found at Corinth some persons who were of his own craft.<\/p>\n by their occupation they were tentmakers<\/em> ] What they made was most probably tent-cloth. This was of goats’ hair, and the plaiting of it into strips and joining these together was a common employment in Cilicia, to such an extent that the district gave name to the material and the articles made of it, a soldier’s and sailor’s rough hair rug being named Cilicium<\/em>. As the trade was intended in such cases as St Paul’s merely to be used as a resource under circumstances of need which were not likely to come about, we can understand that while complying with Jewish feeling in the matter, a trade would be chosen for the boy which would not consume a large part of his time in learning. Mishnah Qiddushin<\/em> iv. 14 says “let a person teach his son a trade both clean and easy.” The most common handicraft of Tarsus offered just such a trade in the making of this rough goats’ hair cloth.<\/p>\n The same craft – <\/B>Of the same trade or occupation.<\/P> And wrought – <\/B>And worked at that occupation. Why he did it the historian does not affirm; but it seems pretty evident that it was because he had no other means of maintenance. He also labored for his own support in Ephesus Act 20:34<\/span> and at Thessalonica, 2Th 3:9-10<\/span>. The apostle was not ashamed of honest industry for a livelihood; nor did he deem it any disparagement that a minister of the gospel should labor with his own hands.<\/P> For by their occupation – <\/B>By their trade; that is, they had been brought up to this business. Paul had been designed originally for a lawyer, and had been brought up at the feet of Gamaliel. But it was a regular custom among the Jews to train up their sons to some useful employment, that they I might have the means of an honest livelihood. Even though they were instructed in the liberal sciences, yet they deemed a handicraft trade, or some honorable occupation, an indispensable part of education. Thus, Maimonides (in the Tract Talin. Torah, chapter i., section 9) says, the wise generally practice some of the arts, lest they should be dependent on the charity of others. See Grotius. The wisdom of this is obvious; and it is equally plain that a custom of this kind now might preserve the health and lives of many professional people, and save from ignoble dependence or vice, in future years, many who are trained up in the lap of indulgence and wealth.<\/P> They were tentmakers – <\/B><\/SPAN><\/span> skenopoioi. There have been various opinions about the meaning of this word. Many have supposed that it denotes a weaver of tapestry. Luther so translated it. But it is probable that it denotes, as in our translation, a manufacturer of tents, made of skin or cloth. In Eastern countries, where there was much travel, where there were no inns, and where many were shepherds, such a business might be useful, and a profitable source of living. It was an honorable occupation, and Paul was not ashamed to be employed in it.<\/P> <\/p>\n Verse 3<\/span>. He abode with them, and wrought<\/B><\/I>] Bp. Pearce observes that it was a custom among the Jews, even of such as had a better education than ordinary, which was Paul’s case, Ac 22:3<\/span>, to learn a trade, that, wherever they were, they might provide for themselves in case of necessity. And though Paul, in some cases, lived on the bounty of his converts, yet he chose not to do so at Ephesus, Ac 20:34<\/span>; nor at Corinth or other places, 1Co 4:12<\/span>; 2Co 9:8-9<\/span>; 1Th 3:8<\/span>; and this Paul did for a reason which he gives in 2Co 11:9-12<\/span>. While he was at Corinth he was supplied, when his own labour did not procure him enough, “by the brethren which came to him there from Macedonia.” It appears that the apostle had his lodging with Aquila and Priscilla; and probably a portion of the profits of the business, after his board was deducted. It was evidently no reproach for a man, at that time<\/I>, to unite public teaching with an honest useful trade. And why should it be so now<\/I>? May not a man who has acquired a thorough knowledge of the Gospel way of salvation, explain that way to his less informed neighbours, though he be a tent-maker, (what perhaps we would call a house-carpenter,) or a shoemaker, or any thing else? Even many of those who consider it a cardinal sin for a mechanic<\/I> to preach<\/I> the Gospel, are providing for themselves and their families in the same way. How many of the clergy, and other ministers, are farmers, graziers, schoolmasters, and sleeping partners in different trades<\/I> and commercial<\/I> concerns! A tent-maker, in his place, is as useful as any of these. Do not ridicule the mechanic because he preaches the Gospel to the salvation of his neighbours, lest some one should say, in a language which you glory to have learned, and which the mechanic has not, Mutato nomine, de TE fabula narrator<\/I>.<\/P> <\/P> There are different opinions concerning that is meant here by the , which we translate tent-maker<\/I>. Some think it means a maker of those small portable tents<\/I>, formed of skins<\/I>, which soldiers and travellers usually carried with them on their journeys; others suppose that these tents mere made of linen cloth. Some think that the trade of St. Paul was making hangings<\/I> or curtains<\/I>, such as were used at the theatres; others think the was a sort of umbrella-maker<\/I>; others, a weaver<\/I>, &c., &c. In short, we know not what the trade was. I have generally preferred the notion of a carpenter, or faber lignarius<\/I>. Whatever it was, it was an honest, useful calling, and Paul got his bread by it.<\/P> <\/p>\n Of the same craft; <\/B>the most learned amongst the Jews did always learn some handicraft, and it was one of those things which they held a father was bound to do for his child, viz. to teach him some trade. And one of their rabbis sayings is, That whosoever does not teach his child a trade, does as bad as if he did teach him to play the thief. <\/P> And wrought; <\/B>St. Paul wrought with his hands, not so much because as yet there was no church there that could maintain him, but: <\/P> 1. Because he would not be burdensome unto them, they being probably most mean persons that believed there, as appears, 1Co 1:26<\/span>. Or: <\/P> 2. That he might show how that he did not covet theirs, but them, and to gain nothing but souls amongst them. Yet he asserted his right, and the right of ministers, by Divine appointment, to live of the gospel, 1Co 9:6<\/span>,11<\/span>,12<\/span>. <\/P> Tent-makers; <\/B>tents were used by soldiers, and in those hot countries by others also, being usually made of skins sewn together to keep off the violence of the weather. <\/P> <\/p>\n 3. tentmakers<\/B>manufacturers,probably, of those hair-cloth tents supplied by the goats of theapostle’s native province, and hence, as sold in the markets of theLevant, called cilicium.<\/I> Every Jewish youth, whatever thepecuniary circumstances of his parents, was taught some trade (see onLu 2:42<\/span>), and Paul made it a pointof conscience to work at that which he had probably been bred to,partly that he might not be burdensome to the churches, and partlythat his motives as a minister of Christ might not be liable tomisconstruction. To both these he makes frequent reference in hisEpistles.<\/P><\/p>\n And because he was of the same craft<\/strong>, Art, occupation, or trade:<\/p>\n he abode with them<\/strong>; in the same house in which they were:<\/p>\n and wrought<\/strong>; with his own hands, to support himself, for he was a stranger in this place; and as yet here was no church to minister to him; and when there was, he would take nothing of them, that the false teachers, who rose up among them, might not make any handle of it against him, and to the prejudice of the Gospel; though otherwise he thought it his just due to receive a maintenance from the churches; and insisted upon it as an ordination of Christ. He learned a trade whilst among the Jews, with whom it was common for their greatest doctors to be brought up to some trade or another;<\/p>\n [See comments on Mr 6:3]<\/span>.<\/p>\n for by their occupation they were tent makers<\/strong>; either for the soldiers, and which were made of sack cloth of hair, or of leather, and of the skins of various animals f, sewed together; hence the phrase, “sub pellibus”, “under the skins”, is used for to lie in tents g: or those tents they made, were canopies made of linen, and other things, which were erected in the summer season to shade and screen from the heat of the sun; though others take them for a sort of tapestry, or hangings, which they made for theatres, palaces, and stately rooms; and according to the Syriac version, they were horses’ trappings which they made: perhaps they were of the same occupation with Menedemus the philosopher, who was , “a sewer of tents” h.<\/p>\n f Alex. ab Alex. Genial. Dier. l. 1. c. 12. g Caesar. Comment. l. 5. de Bello Africano. p. 471. Liv. Hist. l. 5. in principio. h Laert. Vit. Philosoph. l. 2. p. 172.<\/p>\n Because he was of the same trade <\/B> ( <\/SPAN><\/span>). Same construction with <\/SPAN><\/span> as above. H<\/SPAN><\/span> is an old word (, <\/SPAN><\/span>), though here alone in N.T. Rabbi Judah says: “He that teacheth not his son a trade, doth the same as if he taught him to be a thief.” So it was easy for Paul to find a home with these “tentmakers by trade” ( <\/SPAN><\/span>). Late word from <\/SPAN><\/span> and <\/SPAN><\/span>, here only in the N.T. They made portable tents of leather or of cloth of goat’s hair. So Paul lived in this home with this noble man and his wife, all the more congenial if already Christians which they soon became at any rate. They worked as partners in the common trade. Paul worked for his support elsewhere, already in Thessalonica (1Thess 2:9<\/span>; 2Thess 3:8<\/span>) and later at Ephesus with Aquila and Priscilla (Acts 18:18<\/span>; Acts 18:26<\/span>; Acts 20:34<\/span>; 1Cor 16:19<\/span>). They moved again to Rome (Ro 16:3<\/span>) and were evidently a couple of considerable wealth and generosity. It was a blessing to Paul to find himself with these people. So he “abode” (<\/SPAN><\/span>, imperfect active) with them and “they wrought” (<\/SPAN><\/span>, imperfect middle), happy and busy during week days. <\/P> <\/p>\n Of the same craft [<\/SPAN><\/span>] It was a Rabbinical principle that whoever does not teach his son a trade is as if he brought him up to be a robber. All the Rabbinical authorities in Christ ‘s time, and later; were working at some trade. Hillel, Paul ‘s teacher, was a wood – cutter, and his rival, Shammai, a carpenter. It is recorded of one of the celebrated Rabbis that he was in the habit of discoursing to his students from the top of a cask of his own making, which he carried every day to the academy. <\/P> Tent – makers [] <\/SPAN><\/span>. Not weavers of the goat ‘s – hair cloth of which tents were made, which could easily be procured at every large town in the Levant, but makers of tents used by shepherds and travelers. It was a trade lightly esteemed and poorly paid.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And because he was of the same craft,”<\/strong> (kai dia to homotechnon einai) “And because he was of the same trade,” technology in work or handcraft. They were likely, and apparently, mature Christians from the time Paul met them, likely having been saved as former dwellers of Pontus, who were saved at Pentecost among those saved that day, Act 2:9<\/span>; 1Pe 1:1<\/span>.<\/p>\n 2) “He abode with them and wrought,”<\/strong> (emenen par’ autois kai ergazanto) “He remained with them and they worked,” in their trade, together. Paul often referred to this, and made it clear that manual work is no disgrace and may be even honorable for ministers at times, to maintain their independence and integrity in preaching the Gospel, without a just cause of criticism against meeting financial obligations, Act 20:34<\/span>; 1Co 4:12<\/span>; 2Co 7:2<\/span>; 1Th 3:8<\/span>.<\/p>\n 3) “For by occupation they were tentmakers.”<\/strong> (esan gar skenopoioi te tekne) “For they were tentmakers by trade or by technology training, ” eit ‘ her fabricators (weavers) of the cloth, or of the tents that were made of the cloth. Every Jewish youth, whatever the financial condition of his parents, was taught some (one) special trade, Luk 2:42<\/span>. The trade of Paul was tent-making, from youth, on another continent, yet it became a matter of occupation from idleness, and a source of livelihood for Aquila and Priscilla in dispersion, and Paul in his early mission testimony there in Corinth, that his ministry be not blamed, 2Th 3:7-10<\/span>.<\/p>\n In labor, “the sweat of his face,” God has decreed that man should eat bread or earn a living, till he returns to the dust, Gen 3:19<\/span>; Perhaps few ever grow so old that they cannot do something helpful, constructive in labor, as long as they live, 2Th 3:10<\/span>.<\/p>\n − <\/p>\n 3. They were of the same trade. This place teacheth that Paul, before he came to Corinth, was wont to work with his hands; and that not upon pleasure, but that he might get his living with his handiwork. It is not known where he first learned his occupation; notwithstanding it appeareth by his own testimony that he wrought principally at Corinth. And he showeth a reason, because the false apostles taught freely without taking any thing, that they might craftily creep in, therefore the holy man would not give place to them in that point, lest he should cause the gospel of Christ to be evil spoken of, ( 1Co 9:12<\/span>.) But we may easily gather out of this place, that whithersoever he came, (until he was occupied in the continual labor of teachings) he wrought of his occupation, that he might get his living. When Chrysostom saith that Paul was a cordiner he doth no whit dissent from Luke, because they were wont at that time to make tents of skins. − <\/p>\n (3) Because he was of the same craft.<\/strong>The calling was one which St. Paul had probably learnt and practised in his native city, which was noted then, as now, for the rough goats-hair fabrics known to the Romans, from the name of the province, as Cilicium ( = sack-cloth). The material was one used for the sails of ships and for tents, and on the whole, though some have supposed that leather was used for the latter, it seems more probable that this was the material which St. Paul worked at. It may be added that Pontus, from which Aquila came, was also famous for the same manufacture, the material in each case being furnished by the goats which fed upon the slopes of the Taurus, and the mountain ranges of that province. The fact that St. Paul had learnt this trade is not inconsistent with the comparative opulence suggested by his education both in boyhood at Tarsus and at the feet of Gamaliel in Jerusalem. The Rabbinic proverb, that He who does not teach his son a trade, teaches him to be a thief, made such instruction almost universal. So the great Hillel was a carpenter. Here, it is clear, he took the course of working for his livelihood, as he had done at Thessalonica, that he might keep himself from the suspicion of self-interest in his work as a teacher (1Co. 9:15-19<\/span>; 2Co. 11:7-13<\/span>). Such was the beginning of his labours at Corinth. A new artisan was working for wages, or as a partner, probably the latter, as afterwards with Philemon (Phm. 1:17<\/span>), in the workshop of the Jew, not as yet known to the outer world as more than a Jew, who had recently arrived in Corinth from Rome.<\/p>\n (3) We may add to this motive the principle on which St. Paul acted of being all things to all men, and, therefore, as a Jew to Jews (1Co. 9:20<\/span>). A Nazarite vow would testify to all his brethren by blood that he did not despise the Law himself nor teach other Jews to despise it. (See Notes on Act. 21:21-24<\/span>.) Such a vow, involving, as it did, for a time a greater asceticism than that of common life, furnishes a link in the succession of thoughts in 1Co. 9:22-25<\/span>, between the Apostles being made all things to all men and his keeping under his body, and bringing it into subjection.<\/p>\n 3<\/strong>. <\/strong> Same craft<\/strong> has been debated whether Aquila and Priscilla were converted when Paul first found them at Corinth. Meyer argues that they are first mentioned as merely Jews, not as believers; that Paul was attracted not by sympathy of faith, but by similarity of trade, and that the couple were banished simply as Jews. But it is clear that Luke, without alluding to any conversion, speaks of them as a matter of course as Christians, (Act 18:26<\/span>,) nay, as mature Christians. Their being of the same craft is given, not as a reason why he became acquainted, but why he made his home with them, namely, to work in their manufactory; and their banishment must have taken place as Jews, whether they were Christians or not. Renan, in his sprightly way, assumes <\/em> not only that they were Christians, but the true founders of Roman Christianity; and he rebukes the Christian Church for not canonizing them and building cathedrals to their honour. <\/p>\n Tentmakers<\/strong> In Paul’s native province, Cilicia, was a very shaggy species of goat, from whose hair was manufactured a coarse, strong fabric, called, from the province, cilicium, <\/em> the material for tents. These tents were in large demand in all sections of the country for the use, in various sizes, of ordinary travellers, and for soldiers, sailors, and the tribes of the deserts. They were the only houses of myriads of Arab nomads, who were hence called scenitae, tent-dwellers. <\/em> It was in accordance with the Jewish rule, (see note on Mat 13:55<\/span>,) that even the young rabbi should learn a trade. “Most scholars,” says Maimonides, “practise some art, that they may not depend upon the charity of others.” Paul was able thereby not only thus to preserve his personal independence, but to maintain the policy of defying all charges of personal self-interest, by preaching a gratuitous Gospel. This he did especially at Corinth.<\/p>\n Act 18:3<\/span><\/em><\/strong>. <\/strong>And because he was of the same craft,<\/em><\/strong><\/strong> Aquila and Priscilla seem to have had a house at Corinth; for they had settled so far in that city, as to enter upon their usual employment, which was to make tents <\/em>and pavilions <\/em>of linen or of skins; such as in those hot countries they sometimes lived in during the summer season; such as travellers made use of when they had no houses or caravanseras to lodge in; and such as soldiers lodged in when encamped in the field. This was not only a gainful, but, according to Josephus, an honourable employment. St. Paul, having been brought up to this occupation in his younger days, went and lodged and worked with them. It has been frequently observed, that such of the Jews as had the most liberal education, and were the most zealous and diligent students of the law, were likewise very frequently trained up to some handicraft business. Hence one of the rabbies is surnamed the butcher, <\/em>and another the baker; <\/em>and this custom still prevails among the easterns. St. Paul’s case, therefore, was not peculiar, nor his birth and education less liberal on that account. He might indeed, in his apostolic character, and even by the reasonof things, have expected that such as partook of his spiritual things, should have ministered to him in temporals. But though it was lawful, <\/em>the apostle would not do it, because it was not always expedient: <\/em>it might have given occasion for his enemies to say, that he compassed sea and land to make a gain of his converts; and that he sought what theyhad, more than their soul’s benefit; and it might likewise have afforded a pretence to the false apostles to have demanded a maintenance; (see 2Co 11:7-20<\/span>.) and to the slothful persons who embraced Christianity, to live in idleness, as if diligence and industry in some honest calling was no longer required of them. Whereas, now he could from his own example shew his converts, that such as would not work, <\/em>when they were able, ought not to eat; <\/em>at the same time that he cut off all occasion from the false apostles for demanding a maintenance under his example. And finally, by despising the pleasures, profits, and honours of this world, he gave mankind the most convincing proofs, among a thousand others, that he most cordially believed Christianity to be true; and that upon such strong evidences, as could leave no room for any reasonable doubt or hesitation. To this diligence and disinterested behaviour of his, he makes frequent appeals in his epistles, and that with the greatest justice and propriety; for what could more effectually have cleared him from all suspicion of carrying on a sinister and worldly design? <\/p>\n Act 18:3-4<\/span> . It was a custom among the Jews, and admits of sufficient explanation from the national esteem for trade generally, and from the design of rendering the Rabbins independent of others as regards their subsistence ( Juch<\/em> . xliii. 1, 2), that the Rabbins practised a trade. Olshausen strangely holds that the practice was based on the idea of warding off temptations by bodily activity. Comp. on Mar 6:3<\/span> , according to which Christ Himself was a .<\/p>\n ] sc. , because he<\/em> (Paul) was of the same handicraft<\/em> . Luke might also have written (Khner, II. p. 352); but comp. on the accusative Luk 11:8<\/span> , and see on the omission of the pronoun, where it is of itself evident from the preceding noun, Khner, 852 b, and ad Xen. Mem<\/em> . i. 2. 49.<\/p>\n ] the two married persons.<\/p>\n ] is not with Michaelis to be interpreted makers of art-instruments<\/em> , which is merely based on a misunderstanding of Pollux, vii. 189, nor yet (with Hug and others) makers of tent-cloth<\/em> . It is true that the trade of preparing cloth from the hair of goats, which was also used for tents ( ), had its seat in Cilicia (Plin. N. H.<\/em> vi. 28; Veget. de re mil<\/em> . iv. 6; Serv. and Philarg. ad Virg. Georg<\/em> . iii. 313, vol. II. pp. 278 and 338, ed. Lion); but even apart from the fact that the weaving of cloth was more difficult to be combined with the unsettled mode of life of the apostle, the word imports nothing else than tent-maker<\/em> (Pollux, l.c<\/em> .; Stob. ecl. phys<\/em> . i. 52, p. 1084), tent-tailor<\/em> , which meaning is simply to be retained. Such a person is also called , Ael. V. H<\/em> . ii. 1; and so Chrysostom [76] designates the apostle, whilst Origen makes him a worker in leather<\/em> ( Hom.<\/em> 17 in Num.<\/em> ), thinking on leathern tents (comp. de Dieu).<\/p>\n is the result of <\/em><\/strong> (Act 17:2<\/span> ; Act 17:17<\/span> ). He convinced<\/em> , persuaded and won, Jews and Greeks<\/em> (here as it is those present in the synagogue that are spoken of proselytes of the gate<\/em> ).<\/p>\n [76] See also Theodoret on 2Co 2:6<\/span> : .<\/p>\n 3 And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 3. He abode with them and wrought<\/strong> ] Being no less busy in his shop among his tents than in his study among his books and parchments, 2Ti 4:13<\/span> . So Musculus, persecuted and driven out of his place, was forced for a poor living to dig and weave. (Melch. Adam.) And another late martyr, though he were one of the greatest scholars in Christendom, yet in banishment or flight for conscience served the mason. <\/p>\n 3. <\/strong> <\/strong> ] “The Jewish Rabbis having no state pay, it was their practice to teach their children a trade. ‘What is commanded of a father towards his son?’ asks a Talmudic writer. ‘To circumcise him, to teach him the law, to teach him a trade.’ Rabbi Judah saith, ‘He that teacheth not his son a trade, doth the same as if he taught him to be a thief:’ and Rabban Gamaliel saith, ‘He that hath a trade in his hand, to what is he like? He is like a vineyard that is fenced.’ ” C. and H. i. p. 58.<\/p>\n The places where Paul refers to his supporting himself by his own manual labour are, ch. Act 20:34<\/span> (Ephesus): 1Co 9:12<\/span> ff.; 2Co 7:2<\/span> (Corinth): 1Th 2:9<\/span> ; 2Th 3:8<\/span> (Thessalonica).<\/p>\n In 2Co 11:9<\/span> , we learn that supplies were also brought to him at Corinth from Macedonia, i.e. Philippi, see Phi 4:15<\/span> .<\/p>\n <\/strong> ] The general opinion now is, that Paul was a maker of tents from the ‘cilicium,’ or hair-cloth of Cilician goats. Thus Kuinoel, citing from Hug and Eichhorn, says of the former, “Ad hanc sententiam comprobandam monuit, Ciliciam, Pauli patriam, refertam fuisse hircis et capris villosis, eorumque villis Cilices usos esse ad conficiendum pannum, Cilicium<\/em> inde dictum. Suidas: , .<\/p>\n Hoc panno usos esse milites, nautas, Nomadas, ad tentoria conficienda, v. Vegetius, de Re Mil. Act 4:6<\/span> . Plin. N. H. vi. 28, ‘Nomades, infestatoresque Chaldorum scenit et ipsi vagi, sed a tabernaculis cognominati, qu ciliciis<\/em> metantur, ubi libuit.’ Solin. 33, ‘Scenit caussam nominis inde ducunt, quod tentoriis succedunt, nec alias domos habent, ipsa autem tentoria cilicina<\/em> sunt; ita nuncupantur velamenta caprarum pilis texta.’ ” If it be objected, that Paul would hardly find the raw material for this work in cities far from Cilicia, it may be answered, that this would not be required in the fabrication of tents<\/em> from the haircloth<\/em> , which doubtless itself would be an article of commerce in the markets of Greece.<\/p>\n Chrysost. calls Paul sometimes , sometimes , a leather-cutter, imagining that the tents were made of leather; (in Catena).<\/p>\n Act 18:3<\/span> . : the word is peculiar to St. Luke, and although it is found in classical Greek and in Josephus, it is not used in the LXX, and it may be regarded as a technical word used by physicians of one another; the medical profession was called , physicians were ; thus Dioscorides in dedicating his work to Areus speaks of his friendly disposition towards fellow-physicians ( ), Hobart, p. 239, Weiss in Meyer’s Kommentar<\/em> , Luk 1:6<\/span> , and also Vogel, Zur Charakteristik des Lukas<\/em> , p. 17 (1897). On the dignity of labour as fully recognised by Judaism at the time of the Advent, see Edersheim, Jewish Social Life<\/em> , chapter xi.; Sayings of the Jewish Fathers<\/em> , pp. 18, 19, 141 (Taylor, 2nd edit.). : “In Alexandria the different trades sat in the synagogue arranged into guilds; and St. Paul could have no difficulty in meeting in the bazaar of his trade with the like-minded Aquila and Priscilla (Act 18:2-3<\/span> ), with whom to find a lodging,” Edersheim, u. s.<\/em> , p. 89, and see passage from T. B. Sukkah<\/em> , 51 b, quoted by Lumby, in loco<\/em> , and on Act 6:9<\/span> . : “at Corinth St. Paul’s first search seems to have been for work,” cf.<\/em> Act 20:34-35<\/span> , 1Th 2:9<\/span> , 2Th 3:8<\/span> , 1Co 4:11-12<\/span> , 2Co 11:9<\/span> , Phi 4:12<\/span> . In close connection with this passage cf.<\/em> “St. Paul a Working Man and in Want,” An Expositor’s Note-Book<\/em> , pp. 419 438 (the late Dr. Samuel Cox), see also Ramsay, St. Paul<\/em> , pp. 34 36. : only here in N.T. ( , Symm., Isa 13:20<\/span> ; Isa 22:15<\/span> ); much has been said about the word, but there seems no reason to depart from the translation “tent-makers,” i.e.<\/em> , , Aelian, V.H.<\/em> , ii., 1, and so St. Paul is called by Chrysostom and Theodoret, although Chrysostom also calls him , 2Ti 2<\/span> , Hom.<\/em> , iv., 5, 3. It is no doubt true that tents were often made of a rough material woven from the hair of the goats in which Cilicia abounded, and that the name (Lat. cilicium<\/em> , Fr. cilice<\/em> , hair-cloth) was given to this material; but the word in the text does not mean “makers of materials for tents”. There is no ground for rendering the word with Renan tapissier<\/em> , or with Michaelis “Kunst-Instrumentenmacher”. On the curious notion that St. Paul was a landscape painter, which appears to have arisen from a confusion between and , and the fact that he is described as , probably a confusion with , see Expository Times<\/em> , and notes by Ramsay, Nestle, Dec., 1896, Jan. and March, 1897. As it was often enjoined upon a son not to forsake the trade of his father, perhaps from respect, perhaps because a similar trade might be more easily learnt at home, it is likely that Saul followed his father’s trade, which both father and son might easily have learnt at Tarsus. Schrer, Jewish People<\/em> , div. ii., vol. i., p. 44, E.T. In a commercial city like Corinth the material would be easily obtainable, see critical note.<\/p>\n of the same craft. Greek. homotechnos. Only here. A word applied by physicians to one another. The medical profession was called the healing art (Greek. techne). <\/p>\n abode = was abiding. See Act 16:15. <\/p>\n wrought = was working. Greek. ergazomai. <\/p>\n by their occupation = as to their craft. Greek. techne. <\/p>\n tentmakers. Greek. skenopoios. Only here. They wove the black cloth of goat’s or camel’s hair of which tents were made. Every Jewish boy was taught some handicraft. Compare 1Co 4:12. 1Th 2:9; 1Th 4:11. 2Th 3:8. The Rabbis said, “Whoever does not teach his son a trade is as if he brought him up to be a robber. “<\/p>\n 3. ] The Jewish Rabbis having no state pay, it was their practice to teach their children a trade. What is commanded of a father towards his son? asks a Talmudic writer. To circumcise him, to teach him the law, to teach him a trade. Rabbi Judah saith, He that teacheth not his son a trade, doth the same as if he taught him to be a thief: and Rabban Gamaliel saith, He that hath a trade in his hand, to what is he like? He is like a vineyard that is fenced. C. and H. i. p. 58.<\/p>\n The places where Paul refers to his supporting himself by his own manual labour are,-ch. Act 20:34 (Ephesus):-1Co 9:12 ff.; 2Co 7:2 (Corinth):-1Th 2:9; 2Th 3:8 (Thessalonica).<\/p>\n In 2Co 11:9, we learn that supplies were also brought to him at Corinth from Macedonia, i.e. Philippi, see Php 4:15.<\/p>\n ] The general opinion now is, that Paul was a maker of tents from the cilicium, or hair-cloth of Cilician goats. Thus Kuinoel, citing from Hug and Eichhorn, says of the former, Ad hanc sententiam comprobandam monuit, Ciliciam, Pauli patriam, refertam fuisse hircis et capris villosis, eorumque villis Cilices usos esse ad conficiendum pannum, Cilicium inde dictum. Suidas: , .<\/p>\n Hoc panno usos esse milites, nautas, Nomadas, ad tentoria conficienda, v. Vegetius, de Re Mil. Act 4:6. Plin. N. H. vi. 28, Nomades, infestatoresque Chaldorum scenit et ipsi vagi, sed a tabernaculis cognominati, qu ciliciis metantur, ubi libuit. Solin. 33, Scenit caussam nominis inde ducunt, quod tentoriis succedunt, nec alias domos habent, ipsa autem tentoria cilicina sunt; ita nuncupantur velamenta caprarum pilis texta. If it be objected, that Paul would hardly find the raw material for this work in cities far from Cilicia, it may be answered, that this would not be required in the fabrication of tents from the haircloth, which doubtless itself would be an article of commerce in the markets of Greece.<\/p>\n Chrysost. calls Paul sometimes , sometimes , a leather-cutter, imagining that the tents were made of leather; (in Catena).<\/p>\n Act 18:3. , he worked) in a city so splendid.-, tentmakers. The Jews were wont to join to doctrinal (learned) studies manual labours.<\/p>\n and wrought: Act 20:34, Act 20:35, 1Co 4:12, 1Co 9:6-12, 2Co 11:9, 1Th 2:9, 2Th 3:8, 2Th 3:9 <\/p>\n Reciprocal: Gen 46:31 – General 2Ki 6:2 – and take thence Joh 21:3 – I go Act 18:26 – Aquila Tit 3:14 – maintain good works<\/p>\n 3<\/p>\n Act 18:3. Same craft means the same trade or occupation, which was tent-making. That was Paul’s trade also, which naturally caused them to have a common interest in each other, so that Paul made his stay with them. This association gave him an opportunity to instruct them thoroughly in the Gospel, so that they became earnest disciples who were able to teach others. (See verse 26).<\/p>\n Act 18:3. And because he was of the same craft, he abode with them, and wrought (for by their occupation they were tentmakers). We have here the first mention of the handicraft by which, during so many periods of that toilsome, anxious missionary life of his, Paul earned his daily bread. This trade, learned in his boyhood, gives us no clue to the circumstances of the family of Saul of Tarsus. We have good reason for assuming that the family were in affluent circumstances. Every Jewish boy was carefully taught a trade. Since the captivity, and the terrible misfortunes of the chosen people, the vicissitudes of life had taught the Rabbis the stern necessity which existed for every Jewish boy to be able at least to earn his daily bread in the foreign cities where the chances of war or persecution might transport him. We read in the Talmud, What is commanded of a father towards his son? To circumcise him, to teach him the law, to teach him a trade. Rabbi Judah saith: He that teacheth not his son a trade, teacheth him to be a thief. Rabban Gamaliel saith: He that hath a trade in his hand, to what is he like? He is like a vineyard that is fenced. Tent making was a common occupation in Pauls native Cilicia. These tents were made of the rough hair of the goats, which abounded in the Cilician hill country. It was a well-known trade in the markets of the Levant. This tent-cloth was generally known as Cilicium. We read of it, this hair-cloth, in mediaeval works on penitential discipline. The word Cilicium is still retained in French, Spanish, and Italian.<\/p>\n It is probable that the work of Aquila and Paul was the making-up of this goats-hair cloth into tents. Paul, writes St. Chrysostom, after working miracles, would stand in his workshop of Corinth, and stitch the leather skins (the Greek father appears not to have known of the ordinary goats-hair cloth) with his hands, while the angels looked on him lovingly, and the devils with fear. At Miletus, when Paul took leave of the elders of Ephesus, with whom he had spent so long a time, he expressly alludes to the toil of his hands (Act 20:34). Allusion is also made to it in 1Th 2:9; 2Th 3:8; 1Co 4:12.<\/p>\n See notes on verse 2<\/p>\n And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers. 3. And because he was of the same craft ] Among the Jews every Rabbi deemed it proper to practise some handicraft, and they have a proverb about R. Isaac, who was a smith, … Continue reading “Exegetical and Hermeneutical Commentary of Acts 18:3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-27519","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27519","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=27519"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27519\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=27519"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=27519"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=27519"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"