Acts 18:2

Act_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 (Act_27:3; Act_27:31; Act_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 (1Pe_3:1-7) and Paul (Eph_5:22-23; Col_3:18-19), 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 Gods 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 emperors 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 (Act_18:18). Possibly Pauls 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 Gods 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. 1Co_3:6). So true it is that the streams of Gods 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 (1Co_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 Christs followers, and thus for Christ Himself (Mat_25:35; Mat_25:40).

IV. Their residence at Rome (Rom_16:3-5). 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 Pauls latest Epistle (2Ti_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 Pauls 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.

Pauls 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.--

Pauls 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 ones 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 (1Th_2:6-9; 2Th_3:8; 1Co_9:12-15), yet it had one advantage in being so absolutely mechanical as to leave the thought entirely free. While he plaited the black, strong-scented goats 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 apostles 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 Queens sons is a practical sailor. A number of Christs 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 (Zec_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 Aquilas 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 (2Th_3:7-13). 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 (Act_20:32-35).

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 1Co_4:11-16. 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. Gods 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 Pauls never fell to any mans 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 Gods 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. Pauls 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 Gods 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. Gods 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 mans 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.)

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

Act 18:2-3. And found a certain Jew — Afterward converted to the faith of Christ, (Act 18:26,) doubtless by the instrumentality of Paul; born in Pontus — A province of the Lesser Asia, not far from Galatia and Cappadocia; lately come from Italy, with his wife Priscilla — Who also became an eminent Christian; because that Claudius — The Roman emperor; had commanded all Jews to depart from Rome — All who were Jews by birth; whether they were Jews or Christians by religion, the Romans were too stately to regard; and came unto them, because he was of the same craft — Namely, that of tent-making. It being a rule among the Jews (and why is it not also among Christians?) to bring up all their children to some trade, were they ever so rich and noble. Paul, though intended to have a better education than ordinary, had learned this when young, and being now capable of exercising it, he found it of great use to him on many occasions, particularly at this time. For by the profits of his labour therein, he maintained himself all the while he abode at Corinth, without burdening the Corinthians in the least. The same course he had followed some time before this, while he preached in Thessalonica; (1Th 2:9;) and afterward at Ephesus, where, as also probably in many other places, he supported not only himself, but his assistants likewise, by his labour. See Act 20:34. The tents, or pavilions, which Paul and these his friends were employed in making, and which were formed of linen or skins, were much used, not only by soldiers and travellers, but by others in those hot countries.

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

18:2-3 The edict of Claudius Caesar that had deported all Jews from Rome around AD 49 is mentioned by the Roman historian Suetonius (Life of Claudius 25). • Aquila and Priscilla became an outstanding husband-and-wife team in the early church. They earned their living as tentmakers, as did Paul, who probably lived and worked with them during his year and a half in Corinth (18:11; see Rom 16:3-4; 1 Cor 16:19). • just as he was: Paul would have been trained as a tentmaker as a young man. It was Jewish custom to provide sons with a manual trade, including young men who intended to become rabbis or other professionals.

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

Act 18:2. Προσφάτως) So the LXX., Deu 24:5.—ἐληλυθότα, who had come) They afterwards returned to Rome, Rom 16:3, after various travels.—τοὺς Ἰουδαίους, the Jews) The Romans, in their proud contempt of both, did not care to distinguish between Jews and Christians. He expelled all who were Jews by nation.

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

Act 18:2 . Ἀκύλαν , cf. Act 18:18 , Rom 16:3 , 1Co 16:19 , 2Ti 4:19 : the Latin Aquila in its Greek form; the name may have been assumed, as often the case, in place of the Jewish name. It is altogether unreasonable to suppose that Luke made a mistake and that this Aquila’s name was Pontius Aquila, which he bore as a freedman of the Gens Pontia, a distinguished member of which was called by the same two names, Pontius Aquila, Cic., Ad Fam. , x., 33; Suet., Jul. Cæs. , 78. The fact that another Aquila, who is famous as giving us the earliest version A.D. of the O.T. in Greek, is also described as from Pontus goes far to show that there is nothing improbable in St. Luke’s statement (Schürer, Jewish People , div. ii., vol. ii., p. 226, E.T.). The name, moreover, was also a slave name (Ramsay, p. 269), as a freedman of Mæcenas was called (C. Cilnius) Aquila. But it is probable that as the greater part of the Jews in Rome were freedmen, Aquila may also have belonged to this class, see Schürer, u. s. , p. 234, and also further, Sanday and Headlam, Romans , p. xxvii., 418; Lightfoot, Philippians , p. 173. τῷ γένει : “by race,” R.V., cf. Act 4:36 , of Barnabas, and Act 18:24 , of Apollos; the word need not mean more than this. Ἰουδαῖον : The word has been pressed sometimes to indicate that Aquila was still unconverted to Christianity. But the fact that he is called a Jew may simply refer to the notice which follows “that all Jews,” etc. Whether Aquila was a Christian before he met St. Paul is very difficult to determine. He is not spoken of as a disciple, and similarity of employment rather than of Christian belief may account for the Apostle’s intercourse with him and Priscilla, Zahn, Einleitung , i., 189. But the suspicion with which most of his countrymen regarded St. Paul rather indicates that Aquila and Priscilla must at least have had some leanings towards the new faith, or they would scarcely have received him into their lodgings. It is quite possible that, as at the great Pentecost Jews from Rome had been present, cf. Act 2:10 , Christianity may have been carried by this means to the imperial city, and that such tidings may have predisposed Aquila and Priscilla to listen to St. Paul’s teaching, even if they were not Christians when they first met him. If they were converted, as has been supposed, by St. Paul at Corinth, it is strange that no mention is made of their conversion. That they were Christians when St. Paul left them at Ephesus seems to be beyond a doubt. Renan describes them as already Christians when they met the Apostle, so too Hilgenfeld, on the ground that their conversion by St. Paul could scarcely have been passed over, see further “Aquila,” B.D. 2 , and Hastings’ B.D.; Wendt, in loco ; Lightfoot, Phil. , pp. 16 and 17, Hort, Rom. and Ephes. , p. 9. προσφάτως : here only, lit [317] , lately slaughtered or killed; hence recent, fresh; Latin, recens (Grimm). In LXX, Deu 24:5 , Eze 11:3 , Jdg 4:3 ; Jdg 4:5 , 2Ma 14:36 , so too in Polybius, Westcott on Heb 10:20 πρόσφατος regards all derivations from σφάω ( σφάζω ) φάω ( φένω ) φάω ( φημί ) as unsatisfactory. Πρίσκιλλαν : in Epistles, Rom 16:3 , 1Co 16:19 , 2Ti 4:9 , Prisca, R.V., W.H [318] , Priscilla, perhaps the diminutive, cf. Lucilla, Domitilla. Probably St. Luke used the language of conversation, in which the diminutive forms were usually employed, St. Paul , p. 268. On Bezan text see critical note, Ramsay, u. s. , and Church in the Roman Empire , p. 158. In Act 18:18 ; Act 18:26 we have Priscilla mentioned before her husband, and so by St. Paul, except in 1Co 16:19 . The reason may be that she was of higher social status, and indeed not a Jewess at all, as this seems the best way of accounting for the curious arrangement of the sentence here, the point being to emphasise the fact that Aquila was a Jew. Her name may indicate some connection with the Priscan Gens; whilst Sanday and Headlam, Romans , p. 420, in an interesting discussion find reasons to connect both her (and possibly her husband) with the Acilian Gens. That she was a woman of education is evident from Act 18:26 , and it is possible that her marriage with Aquila may afford us another proof amongst many of the influence of the Jewish religion over educated women in Rome, Jos., Ant. , xviii., 3, 5. But many commentators from St. Chrysostom have referred the precedence of Priscilla not to social rank, but to her greater fervency of spirit or ability of character; or it may be simply due to the fact that she was converted first. διὰ τὸ διατεταχέναι : St. Luke’s statement is fully corroborated by Suet., Claudius , 25: “Judæos impulsore Christo assidue tumultuantes Roma expulit”. But Dio Cassius, lx. 6, in referring to what is most probably the same edict, states that the Jews were not expelled, because of the difficulty in carrying such an order into effect on account of their great numbers. Another passage in Suet., Tiberius , 36, gives us the probable explanation: “expulit et mathematicos sed deprecantibus veniam dedit”: an instance of a contemplated expulsion, afterwards abandoned. If we thus interpret the meaning of Suetonius with reference to the edict of Claudius by giving the same force to “expulit,” it explains the silence of Tacitus and Josephus, who do not mention the edict, while the words of Dio Cassius emphasise the fact that although no expulsion took place the assemblies of the Jews were prohibited, and on that account, we may fairly suppose, that many Jews would leave the city, Schürer, u. s. , p. 237. On any view the edict could not have remained in force very long, cf. Act 28:15 , and also the return of Aquila and Priscilla to Rome, Rom 16:3 . Ramsay dates the edict at the end of 50 A.D. on the ground that although Orosius, Hist. , vii., 6, 15, states that it occurred in the ninth year of Claudius, 49 A.D., the historian here, as elsewhere ( e.g., cf. the famine) in connection with the events of this reign, is a year too early. Wendt (1899), p. 59, gives 49 50 as the year of the edict. But it must be remembered that the authority of Orosius is not altogether reliable in this case, as there is no proof that he had any direct reference to Josephus, to whom he appeals for his date; see O. Holtzmann, Neutest. Zeitgeschichte , p. 129; Blass, Proleg. , 23, and Turner, “Chronology of the New Testament” Hastings’ B.D. McGiffert, p. 362, maintains that as the date of the edict is thus unknown, we cannot base any chronological conclusions upon it, cf. Zahn, Einleitung , ii., 634. Meyer maintained that by Chrestus Suetonius meant a Jewish agitator so called, but it is more probable that the historian confused Christus with Chrestus an unfamiliar name with one in use among both Greeks and Romans. This Chrestus Suetonius speaks of as actually living, as the historian might have heard enough to lead him to regard the commotions between Jews and Jewish Christians in Rome as instigated by a leader bearing this name, commotions like those excited in the Pisidian Antioch, in Thessalonica, and elsewhere; or it may be that he thus indicates the feverish hopes of the Messiah amongst the Jews resident in Rome, hopes so often raised by some pretentious deliverer. But Lightfoot makes the important remark that even in this case we may fairly suppose that the true Christ held a prominent place in these reports, for He must have been not less known at this time than any of the false Christs ( Philippians , p. 16, note). Such indifference on the part of a Roman of the period is surely not surprising, and the probability is more generally maintained that this Chrestus was really Christ, the leader of the Christians, see Weiss, Didache 1 N. T. , p. 227; Wendt (1899), in loco ; Ramsay, St. Paul , pp. 47, 254; McGiffert, Apostolic Age , p. 362, note, but, on the other hand, Zahn, Einleitung , i., p. 306.

[317] literal, literally.

[318] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.

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

Suetonius recordeth that Rome banished the Jews, because they were always at disquiet, and that by Christ’s means.

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

a Jew . . . Aquila . . . with his wife Priscilla--From these Latin names one would conclude that they had resided so long in Rome as to lose their Jewish family names.

born in Pontus--the most easterly province of Asia Minor, stretching along the southern shore of the Black Sea. From this province there were Jews at Jerusalem on the great Pentecost (Act 2:9), and the Christians of it are included among "the strangers of the dispersion," to whom Peter addressed his first Epistle (Pe1 1:1). Whether this couple were converted before Paul made their acquaintance, commentators are much divided. They may have brought their Christianity with them from Rome [OLSHAUSEN], or Paul may have been drawn to them merely by like occupation, and, lodging with them, have been the instrument of their conversion [MEYER]. They appear to have been in good circumstances, and after travelling much, to have eventually settled at Ephesus. The Christian friendship now first formed continued warm and unbroken, and the highest testimony is once and again borne to them by the apostle.

Claudius, &c.--This edict is almost certainly that mentioned by SUETONIUS, in his life of this emperor [Lives of the Cæsars, "Claudius," 25].

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 2. A certain Jew named Aquila] Some have supposed that this Aquila was the same with the Onkelos, mentioned by the Jews. See the article in Wolfius, Bibl. Hebr. vol. ii. p. 1147. We have no evidence that this Jew and his wife were at this time converted to the Christian religion. Their conversion was most likely the fruit of St. Paul's lodging with them - Pontus. See Clarke on Ac 2:9.

Claudius had commanded all Jews to depart from Rome] This edict of the Roman emperor is not mentioned by Josephus; but it is probably the same to which Suetonius refers in his life of Claudius; where he says, Judaeos, impulsore Chresto, assidue tumultuantes Roma expulit. "He expelled the Jews from Rome, as they were making continual insurrections, under their leader Chrestus." Who this Chrestus was we cannot tell; probably Suetonius means Christ; but this I confess does not appear to me likely. There might have been a Jew of the name of Chrestus, who had made some disturbances, and, in consequence, Claudius thought proper to banish all Jews from the city. But how could he intend Christ, who was never at Rome? nor did any one ever personate him in that city; and it is evident he could not refer to any spiritual influence exerted by Christ on the minds of the people. Indeed he speaks of Chrestus as being the person who was the cause of the disturbances. It is no fictitious name, no name of an absent person, nor of a sect; but of one who was well known by the disturbances which he occasioned, and for which it is likely he suffered, and those of his nation were expelled. This decree, which was made, not by the senate, but by the emperor himself, continued only in force during his life, if so long; for in a short time after this Rome again abounded with Jews.

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

2. A Jew called Aquila. This was no small trial, in that Paul findeth none at Corinthus to lodge him save Aquila, who had been twice exiled. For being born in Pontus, he forsook his country, and sailed over the sea, that he might dwell at Rome. He was compelled to depart thence again by the commandment of Claudius Caesar. Though the commodiousness of the city was such, the plenty so great, the situation so pleasant, and there were also so many Jews there, yet Paul found no more fit host than a man that had been banished out of his own country, and also out of another soil. If we compare the great fruit which ensued immediately upon his preaching with such a base entrance, the power of the Spirit of God shall [more] plainly appear. Also we may see how the Lord, by his singular counsel, turneth those things to his glory, and the salvation of the godly, which seem contrary to the flesh, and unhappy. Nothing is more miserable than exile, according to the sense of the flesh. But it was far better for Aquila to be Paul’s companion, than to be in the highest office either at Rome or in his country. Therefore, this happy calamity of Aquila doth teach us, that the Lord doth often better provide for when he doth sharply punish us, than if he should most gently entreat us, and when he tosseth us to and fro in most extreme exile, that he may bring us unto the heavenly rest.

All Jews to depart from Rome. The estate of that nation was then very miserable, so that it is a wonder that they did not almost all depart from the worship of God. But this is a greater wonder, that the religion wherein they had been brought up prevailed against Caesar’s tyranny, and that so soon as Christ, the Sun of righteousness, did arise, few were turned unto him. Notwithstanding, I do not doubt but that the Lord suffered them to pass through many troubles, that they might the more willingly, yea, the more greedily receive the grace of redemption offered them; but the more part became dull in their misery, few did submit themselves to be taught when the Lord did punish them, as did Aquila and Priscilla. Yet, if Suetonius say the truth, they were expelled through hatred of the name of Christ, and so calamity might have more provoked and angered a great part, because they were wrongfully accused for that religion which they did detest.

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.

(2) And found a certain Jew named Aquila, born in Pontus.—The name presents some interesting associations. Strictly speaking, the Greek form is Ahylas, but this is undoubtedly the transliterated form of the Latin Aquila (= Eagle). The name appears in a yet more altered form in Onkelos, the traditional writer of one of the Targums, or Paraphrases of the Law, then current among the Jews. In Aquila, one of the later translators of the Old Testament into Greek, himself also born in Pontus, and possibly (but see Mr. Deutsch’s Remains, p. 339) identical with Onkelos, we get the Greek form again. In the well-known chief Rabbi of the synagogues of the Jews of London, Dr. Adler, we have it reappearing in a German form (Adler=Eagle). The tendency of Jews to take names derived from animals when sojourning in heathen countries, may be noted as not uncommon. Ursulus, Leo, Leopardus, Dorcas, which appear in the early Christian inscriptions in the Vatican and Lateran Museums, present analogous instances. His birth in Pontus indicates that he belonged to the dispersion of the Jews of that province (1Pe_1:1) which, as the north-eastern region of Asia Minor, lay between Bithynia and Armenia. Some from that province had been present at Jerusalem on the Day of Pentecost (Act_2:9). As the Jews at Rome consisted largely of freed-men, the libertinum genus of Latin writers (see Note on the Libertines in Act_6:9), it is probable that Aquila belonged to that class.

With his wife Priscilla.—The name appears in some MSS., both here and elsewhere, in the form of Prisca, of which it is the diminutive. So we have Lucilla from Lucia, Domitilla from Domitia, Atticilla (in an inscription in the Museum of Perugia) from Attica. The name Prisca probably indicates a connection with the gens of the Prisci, who appear in the earliest stages of Roman history, and supplied a long series of prætors and consuls. The marriage was probably, therefore, an example of the influence gained by educated Jews over the higher class of women at Rome. It was, perhaps, a natural consequence of her higher social position that her name is sometimes placed before Aquila’s (Act_18:18; Rom_16:3; 2Ti_4:19). The fact that she took part in the instruction of Apollos (see Note on Act_18:26), indicates that she was a woman of more than ordinary culture, a student and interpreter of the Old Testament Scriptures.

The question naturally suggests itself, whether the husband and wife, who were afterwards so prominent in the Apostolic Church, were, at this stage of their career, converted by St. Paul to the faith in Christ. The answer to that question must, it is believed, be a distinct and decisive negative. (1) There is no mention of their listening to St. Paul, and believing, as, e.g., in the case of Lydia (Act_16:14); and it is hardly conceivable that St. Luke, who relates that case so fully, would have omitted a fact of such importance. (2) He joins himself to them, as able to share his thoughts and hopes, even before he begins preaching in the synagogue, as in Act_18:4. (3) An unbelieving Jew was not likely to have admitted St. Paul into a partnership in his business. The question how and by whom the Church of Christ had been first brought to Rome will be discussed in the next Note.

Because that Claudius had commanded all Jews to depart from Rome.—The account of the expulsion is given by Suetonius (Claudius, c. 25) in words which are in many ways suggestive—“Claudius, Judœos, impulsore Chresto, assidue tumultuantes, Româ expulit” (“Claudius expelled the Jews from Rome on account of their continual tumults, instigated by Chrestus”). The Jews, at this period, were settled mainly in the Transtiberine region of Rome, at the base of the Janiculum, opposite the present Ghetto, or Jewry, of the city. They exercised considerable influence over the upper classes, had synagogues and oratories (proseuchæ, see Notes on Act_16:13; Luk_6:12) of their own, were tolerated as possessing a relligio licita, had their own cemeteries on the Appian Way. Suddenly there is a change in their relations to the civil power, and the name of Chrestus is connected with it. Of the man whom he so mentions, Suetonius tells us nothing further. But we know that the sounds of the Greek “i” and “ç” were hardly distinguishable. Tertullian (Apol. c. 3) says that the name of Christus was almost invariably pronounced Chrçstus, and, as that word signifies “good,” “useful,” “honest,” founds a kind of argumentum ad hominem on the prevalent mistake. So in Jewish inscriptions in the Lateran Museum, Alfius appears as the equivalent for the Greek form Alphæus. The probable explanation of Claudius’s decree, accordingly, is that men had come to Rome after the Day of Pentecost proclaiming Jesus as the Christ, that this had been followed by tumults like those of which we read in the Pisidian Antioch (Act_13:50), and Lystra (Act_14:19), and Thessalonica (Act_17:5), and Berœa (Act_17:13), and that as the name of Christus was much in the mouths both of those who received and those who rejected His claim to be the Messiah, the Roman magistrates, like Gallio, careless as to questions about names and words (Act_18:15), naturally inferred that he was the leader of one of the parties, probably assuming, as at Thessalonica (Act_17:7), that he claimed the title of king after the manner of the pretenders to an earthly throne. If we ask who were the first preachers of the new faith, the answer, though we may be unable to identify individuals, is not far to seek. (1) It was scarcely likely that twenty-three years should have passed since the Day of Pentecost, without bringing to the ears of the Jews of Rome some tidings of what was going on in Palestine. (2) In the list of those who were present at the Pentecostal wonder are strangers of Rome, Jews and proselytes (Act_2:10). (3) Among the Hellenistic Jews who disputed with Stephen were libertini, or freed-men of Rome, and Stephen himself, we saw reason to believe, belonged to the same class. (See Notes on Act_6:5; Act_6:9.) (4) Andronicus and Junias (contracted from Junianus, as Lucas from Lucanus), who are among those to whom St. Paul sends messages of affection at Rome, were “in Christ” before him (Rom_16:7). To these, then, and not to St. Peter, we may probably look as among the real founders of the Church of Rome. The facts all indicate that the theology of the disciples of Rome was likely to be based upon the same great principles as that of Stephen, and this explains the readiness with which Aquila and Priscilla received the gospel as St. Paul preached it. It is obvious that many more of those who had been expelled from Rome were likely to have accompanied them from Rome to Corinth, and the long list of names in Rom_16:3-15 probably consists for the most part of those who had thus come within the range of St. Paul’s personal acquaintance, and had returned to Rome in the interval. The names in that list are many of them identical with those in the Columbaria, or burial-place, on the Appian Way, which contains the names of the men and women of the freed-man class who belonged to the household of the Empress Livia, and make it almost certain that they were of the same class; and that when St. Paul speaks (Php_4:22) of the “saints of Caesar’s household” he is referring to such as these, and not to persons of high official rank. (See Notes on Romans 16) The name of Priscus occurs, it may be added, in a Christian inscription of uncertain date in the Collegio Romano. We need not wonder that Greek should be the medium of intercourse even with these Roman Jews. The inscriptions in the recently discovered Jewish cemetery in the Vigna Randanini, at Rome, show a strange blending of the two languages, Greek words appearing sometimes in Latin characters, and Latin words in Greek. Hebrew does not appear, but the symbol of the seven-branched candlestick of the Temple recurs frequently.

(2) We cannot exclude from the probable motives the strong feeling of thankfulness for deliverance from danger, following upon fear which, as in nearly all phases of the religious life, has been the chief impulse out of which vows have grown. We have seen the fear, and the promise, and the deliverance, in the record of St. Paul’s work at Corinth, and the vow of self-consecration, for a season, to a life of special devotion was the natural result. St. Paul had not learnt to despise or condemn such expressions of devout feeling.

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

2. a certain Jew named Aquila] The name Aquila is a Latin word, and it is not likely that this was the man’s Jewish name, but as the custom was among the Jews, he had probably assumed a Roman name during his dwelling in Italy and in his intercourse with the Gentiles. See above on Act_13:9. The name is identified, by the Jews, with that of Onkelos, who wrote a Targum on the Pentateuch, and some make that Onkelos to be the same with Aquila who translated the Old Testament into Greek, of which translation part is preserved to us in Origen’s Hexapla.

born in Pontus] Lit. a man of Pontus by race. The provinces of Asia Minor abounded with Jewish families of the Dispersion, as we may see from the whole history in the Acts. In Act_2:9-10 many of these districts are mentioned as contributing to the number of worshippers who had come to Jerusalem for the feast of Pentecost. Pontus came under Roman sway when its king Mithridates was conquered by Pompey, and this connexion may have led Aquila to leave his native country for Italy. Aquila and his wife are mentioned Rom_16:3 as though they were again in Rome, so that probably they had formed ties there which were only temporarily severed by the Claudian edict mentioned in this verse. (It is however questioned whether the salutations in Romans 16 form part of the Epistle as it was sent to the Romans.) They were with St Paul when he wrote the first Epistle to the Corinthians (1Co_16:19), and were so far settled in Ephesus, where that Epistle was written, as to have a house which they could place at the service of the Christians there, as a place to worship in. And if (as is most probable) Timothy was in Ephesus when the second Epistle (2Ti_4:19) was addressed to him, they were in that city again at this later date (for Priscilla is only the diminutive form of Prisca as the name of the wife is there written). More than this is not known of their changes of abode.

Claudius had commanded all Jews to depart from Rome] The Jews were often objects of persecution in Rome, but this particular occasion is probably that mentioned by Suetonius, Claud. 25, where we read that by reason of Jewish tumults at the instigation of one Christus (or Chrestus) they were driven out of the city. Whether this was the name of some Jew then resident in Rome, or whether it is a reference to some disturbance that had arisen from the Jewish expectation of “the Christ” or Messiah, and the name Christus is mistakenly used by Suetonius as though it were that of some agitator actually present, we cannot tell. Or it may have been some movement of the Jews against the Christians because they taught that the “Christ” was already come. In that case the name “Christus” would come into great prominence, and might give rise to the statement of Suetonius that a person of that name had been the instigator of the disturbances.

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.

And found a certain Jew named Aquila,.... This seems to have been his Roman name, which he had took, or was given him, while he was at Rome; very likely his Jewish name was "Nesher", which signifies an eagle, as "Aquila" does: unless it should rather be thought to be a Greek name; and as "Olympas" is from "Olympios", and "Nymphas" from Nymphios"; so "Akilas", as it in the Greek text, from Akylios", and this from "Akylos", which signifies an acorn. There was a Jewish proselyte of this name, who translated the Bible into Greek, who is called by the Jewish writers "Akilas" (a); and Eusebius (b) calls him , or "Akylas" or "Aquila" of Pontus, as here, but cannot be the same; for one was a Jew, the other a Gentile, then a Christian, and afterwards a Jewish proselyte, and lived after the destruction of Jerusalem many years, even in the times of Adrian: nor is it the same name with Onkelos, the famous Chaldee paraphrast, as some have thought, and much less the same person; for though their age better agrees, yet neither their name, nor their nation; for Onkelos was only a proselyte, not a Jew, as this man was; and the agreement the names of these proselytes may be thought to have with this, does but confirm it to be a Roman name; and in a decree of Claudius the Roman emperor, mention is made of Akylas, or Aquila, a Roman governor of Alexandria (c): and in the reign of Caius Caligula, there was a consul of Rome whose name was M. Aquila Julianus. This is said to be afterwards bishop of Heraclea; but that is not to be depended upon:

born in Pontus; a country in Asia; See Gill on Act 2:9 where many Jews lived; though he was born in an Heathen country, his parents were Jews:

lately come from Italy; a famous and well known country in Europe: See Gill on Heb 13:24.

with his wife Priscilla; she and her husband are both highly spoken of in Rom 16:3; see Gill on Rom 16:4,

because that Claudius had commanded all Jews to depart from Rome; of which edict Suetonius (d) makes mention, who says, that Claudius

"expelled the Jews from Rome, who were continually making tumults, being moved thereunto by one Chrestus,''

who is generally understood to be Christ; and it is thought that the reason of this edict was, that the Jews in Rome continually opposing and disputing with the Christians, about Jesus being the Messiah, Claudius, who was of a timorous disposition, was afraid of a tumult, and that it might issue in his detriment, and therefore banished all the Jews, with whom the Christians were involved; for by the Heathens they were all called Jews, the first Christians being Jews: though others say the reason was, that the Jews had contracted an acquaintance with Agrippina, the wife of Claudius, and had drawn her into Judaism: but be it as it will, such an edict was made, on account of which Aquila and Priscilla were obliged to leave Rome, and come to Corinth. It must be something that was very provoking to him, otherwise before he had shown much favour to the Jews; for he not only granted to the Jews at Alexandria, that they should continue in the observance of their laws and customs, but permitted the same to them in all parts of the empire, by a special decree, which runs thus (e);

"Tiberius Claudius Caesar, &c. decrees, seeing the Kings Agrippa and Herod, my dearest friends, have entreated me that I would suffer the Jews in every government under the Romans, to observe their laws as in Alexandria; I most willingly grant it, not only for the sake of gratifying those who ask it, but judging that those are worthy, for whom it is asked, because of their faithfulness and friendship to the Romans; especially accounting it most just that no Grecian city should be deprived of these rights, seeing they were kept for them by the divine Augustus; wherefore it is right also that the Jews throughout all our empire should observe the customs of their country without any hinderance, whom I now command that in love to us they would behave more moderately, and not despise the religion of other nations, but keep their own laws; and I will that governors of cities, and colonies, and freedoms, both in Italy and without, have this my edict transcribed, and also kings and princes by their ambassadors, and that it be put in such a place in less than thirty days, from whence it may be plainly read.''

This Claudius was the "fifth" emperor of Rome; and this decree passed in the "ninth", or, as others, in the "eleventh" year of his reign, and about the year of Christ 51, or, as others, 54.

And came unto them: that is, the apostle, having found out Aquila and Priscilla, he came and visited them, and took up his lodging with them.

(a) Ganz Tzemach David, par. 1. fol. 28. 2. (b) Eccl. Hist. l. 5. c. 8. (c) Joseph. Antiqu. l. 19. c. 5. sect. 2. (d) In Vita. Cluadii, c. 25. (e) Joseph. ib. sect. 3.

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

2 And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them.

Ver. 2. Had commanded all Jews, &c.] Wicked men are sick of the saints, and long to be rid of them, not considering that they bear up the pillars of the earth, and that God gratifies his children with the preservation of the wicked, as he did Paul with the lives of those infidels that were in the ship with him, Act 27:24. Howbeit they are frequently as foolish as this Claudius who banished God’s true servants; or, as the stag in the emblem, which by biting the boughs off the trees under which she lay hidden from the hounds and hunters, bewrayed and betrayed herself into their hands.

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.

And found a certain Jew - Aquila is mentioned elsewhere as the friend of Paul, Rom 16:3; 2Ti 4:19; 1Co 16:19. Though a Jew by birth, yet it is evident that he became a convert to the Christian faith.

Born in Pontus - See the notes on Act 2:9.

Lately come from Italy - Though the command of Claudius extended only to Rome, yet it was probably deemed not safe to remain, or it might have been difficult to procure occupation in any part of Italy.

Because that Claudius - Claudius was the Roman emperor. He commenced his reign 41 a.d., and was poisoned 54 a.d. At what time in his reign this command was issued is not certainly known.

Had commanded ... - This command is not mentioned by Josephus, but it is recorded by Suetonius, a Roman historian (“Life of Claudius,” chapter 25), who says that “he expelled the Jews from Rome, who were constantly exciting tumults under their leader, Chrestus.” Who this Chrestus was is not known. It might have been a foreign Jew, who raised tumults on some occasion of which we have no knowledge, as the Jews in all pagan cities were greatly prone to excitements and insurrections. Or it may be that Suetonius, little acquainted with Jewish affairs, mistook this for the name Christ, and supposed that he was the leader of the Jews. This explanation has much plausibility; for:

(1) Suetonius could scarcely be supposed to be intimately acquainted with the affairs of the Jews.

(2) There is every reason to believe that, before this, the Christian religion was preached at Rome.

(3) It would produce there, as everywhere else, great tumult and contention among the Jews.

(4) Claudius, the emperor, might suppose that such tumults endangered the peace of the city, and resolve to remove the cause at once by the dispersion of the Jews.

(5) A Roman historian might easily mistake the true state of the case; and while they were contending about Christ, he might suppose that it was under him, as a leader, that these tumults were excited. All that is material, however, here, is the fact, in which Luke and Suetonius agree, that the Jews were expelled from Rome during his reign.

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

Pontus; a country between Cappadocia and the Black Sea, Act 2:9, whither the progenitors of Aquila, in one of the dispersions, might flee from Judea to inhabit there.

Claudius; the Roman emperor, who, at the beginning of his reign, gave liberty to the Jews freely to exercise their religion, but about eight years after took away that privilege from them; which Suetonius makes mention of, though very much mistaking the reason. With the Jews, it is thought that the Christians were banished too; for the pagan Romans did not care to distinguish between them, they both worshipping but one God, and agreeing in opposing their idolatry.

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

2. Aquila—A Roman name assumed according to custom, signifying eagle; in fact, both aquila and eagle are different shapes of the same primitive word. In rabbinical Hebrew the name became Onkelos.

Pontus— A province bordering on the Euxine Sea, where, induced by advantages of trade, the Jews were numerous. To them, in part, Peter addresses his first epistle, (1Pe_1:1.)

Priscilla—Also a Roman name, which was strictly Prisca, (2Ti_4:19,) signifying antique. As in our day it is the fancy to use in feminine names the pet termination ie, (as Lizzie for Elizabeth, and Carrie for Caroline,) the Romans used the more euphonious termination illa. So Terentia, Prima, Prisca, became Terentilla, Primilla, Priscilla.

Commanded… from Rome—Suetonius tells us that the Emperor Claudius banished the Jews from Rome on account of disturbances “instigated by Chrestus.” Who this Chrestus was we are entirely uninformed by any other history. The best critics, therefore, plausibly infer that it is a mistaken word used really for Christ. The name of Christ would be strange to a Roman ill informed in Jewish religious affairs, and their ordinary name Chrestus (signifying meek or mild) would naturally be substituted. That the Christians were often by them called Chrestians we are informed by Tertullian, (Adv. Gent., c. 3,) who turns it to good account: “For, since you have no true knowledge of the name, it is rashly allowed by you to be Chrestian, an epithet composed of sweetness and benignity.” And Lactantius (fourth century) says: “The true form of this name is to be explained on account of the error of those who, by change of a single letter, are accustomed to make it Chrestus.” It is highly probable, therefore, that Suetonius, from the fact that rumour attributed the commotion to the Christians, really supposed that they were a party led by a man named Chrestus. In such case Christians as well as Jews were doubtless banished from Rome; or, at least, all the Christians of Jewish race. The first Roman Church, therefore, like the first Jerusalem Church, was probably swept off. Yet when Paul arrived in Rome, (Act_28:15-29,) both Jews and Christians were reestablished in some force.

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

He found for found, A.V.; a man of Pontus by race for born in Pontus, A.V.; because for because that, A.V.; the Jews for, ewe, A.V.: he came for came, A.V. Aquila. A Roman name, Graecized into jAkulav. Knights and tribunes and others of the name occur in Roman history. Whether the Jewish family residing in Pontus took the name of Aquila from any of these Romans is not known. Aquila, the translator of the Old Testament into Greek about A.D. 130, was also a Jew of Pontus, the old kingdom of Mithridates. That there was a considerable colony of Jews in Pontus appears also from 1Pe_1:1 and Act_2:9. Priscilla. Also called Prison. (2Ti_4:19) So in classical authors, Livia and Livilla, Drusa and Drusilla, are used of the same persons (Howson, p. 415). Prisca is a not uncommon name for Roman women. The masculine Priscus occurs very frequently. Aquila and Priscilla were among the most active Christians, and the most devoted friends of St. Paul (vers. 18, 26; Rom_16:3, Rom_16:4, Rom_16:5; 1Co_16:19; 2Ti_4:19) and were evidently persons of culture as well as piety. Lately; prosfatwv (i.q. prosfaton, Pindar, etc.), only found here in the New Testament. But it occurs in the LXX of Deu_24:5 andsfatov, Eze_11:3, and in the apocryphal books repeatedly, and in Polybius. The adjective pro which is also used by the LXX and the Apocrypha and in classical Greek for "new," is used only once in the New Testament, in Heb_10:20. It means properly "newly killed," hence anything "recent," "fresh, or "new." Both the adjective and the adverb are very common in medical writings. Claudius had commanded all the Jews to depart from Rome. Suetonius mentions the fact, but unfortunately does not say in what year of Claudius"s reign it took place. His account is that, in consequence of frequent disturbances and riots among the Jews at the instigation of Chrestus, Claudius drove them from Rome. It seems almost certain, as Renan says, especially combining Tacitus"s account ("Annal.," 15:44) of the spread of Christianity in the city of Rome before the time of Nero, that Chrestus (Greek Crhstov,) is only a corruption of the name Christ, similar to that found on three or four inscriptions before the time of Constantine, where Christians are called Crhstianoi, and to the formation of the French word Chretien in old French Chrestien; and that the true account of these riots is that they were attacks of the unbelieving Jews upon Christian Jews, similar to these at Jerusalem, (Ac 8) at Antioch in Pisidia, (Act_13:50) at Iconium and Lystra, (Ac 14) and at Thessalonica and Beraea. (Ac 17) The Romans did not discriminate between Jews and Christian Jews, and thought that those who called Christ their King were fighting under his leadership. (comp. Act_17:7 Luk_23:2; see Renan, "St. Paul," p. 101) Tertullian and Lactantius (quoted by Lewin, p. 274) both speak of the vulgar pronunciation, Chrestianus and Chrestus. Howson also adopts the above explanation. But Meyer thinks that Chrestus was, as Suetonius says, a Jewish leader of insurrection at Rome. The question bears on the passage before us chiefly as the solution does or does not prove the existence of Christians at Rome at this time, and affects the probability of Aquila and Priscilla being already Christians when they came to Corinth, before they made St. Paul"s acquaintance.

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

Claudius, the Roman emperor, had commanded all the Jews to depart from Rome - All who were Jews by birth. Whether they were Jews or Christians by religion, the Roman were too stately to regard.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The apostle being now come to Corinth, where he was altogether a stranger, and wanting money for his subsistence, the providence of God directed him to the house of Aquila and Priscilla; who being of the same trade with himself, tent-makers, he works with his own hands to maintain himself, that he might not be burthensome to others.

Here observe, 1. The occasion of Aquila’s and Priscilla’s coming to Corinth, with whom St. Paul lodged. The Roman emperor Claudius had banished them from Italy and Rome, ver. 2. Claudius commanded all the Jews to depart from Rome.

Thence note, That a wicked world is soon weary of the saints of God, and longs to worm them oft of their cities and societies, never considering that their own preservation from ruin is for the saints’ sake; as the alleys in a garden are watered for the sake of the flowers, which otherwise would lie dry.

Observe, 2. That the apostle had learned a trade, tent-making, before he was called to the ministry, and he wrought upon it occasionally after he was a minister. The most learned among the Jews did always learn some handicraft trade, it being a tradition amongst them, "That he that doth not learn his child a trade, teaches him to be a thief." So that although their children were designed for students, yet they did learn some trade.

Accordingly St. Paul having learned to make tents, (much used in those hot countries, by soldiers and others, to keep off the violence of the weather,) he works at Corinth, upon his trade for his own subsistence.

Men separated to the ministry of the gospel, may upon an exigency labour for their living; not but that the apostle had power and sufficient warrant to challenge maintenance for his preaching, as he often intimates in his epistle; but there was not yet any church at Corinth to maintain him; and when there was, they were mostly of the poorer and meaner sort of people, and he would give them a convincing demonstration that he sought not their’s, but them.

He demands therefore no maintenance, lest it should hinder the success of his ministry; but being of the same trade with Aquila and Priscilla, he takes up his lodging with them at Corinth, and works at their trade.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

2, 3. Fortunately Aquila and Priscilla, devout Jews, driven from Rome by the Emperor Claudius, also experts in tent building, fall in with him, becoming his first converts to the Christhood of Jesus and sweeping quickly into full salvation, responding to the call of the Holy Ghost, become efficient preachers of the living Word.

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

2, 3. Paul entered this large city a stranger, alone, and penniless. What little means he had brought with him from Macedonia was exhausted, and his first attention was directed to the supply of his daily wants. He knew what it was to suffer "hunger and thirst;" but he had been taught to look to heaven and pray, "Give us this day our daily bread." A kind Providence found him lodging and means of livelihood. (2) " And having found a certain Jews named Aquila, born in Pontus, and Priscilla his wife, lately come from Italy because Claudius had commanded all the Jews to depart from Rome, he went to them. (3) and because he was of the same trade, he remained with them, and worked; for they were tent-makers by trade. " To be thus under the necessity of laboring as a journeyman tent-maker was certainly a most discouraging condition for one about to evangelize a proud and opulent city. From the calm and unimpassioned style in which Luke proceeds with the narrative, we might imagine that Paul's feelings were callous to the influence of such circumstances. But his own pen, which often reveals emotions that were not known to Luke, gives a far different representation of his feelings. Writing to the Corinthians after long years had passed away, and all transient emotions had been forgotten, he says, "I was with you in weakness, and in fear, and in much trembling." Though keenly sensitive to all the distressing influences which surrounded him, he had, withal, so strong confidence in the power of truth, and so gloried in the very humility of the gospel, that he never despaired. The companionship of two such spirits as Aquila and Priscilla afterward proved to be, was, doubtless, a source of great encouragement to him.

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.

2. Found a certain Jew named Aquila. We have no account of the conversion of these two Christians, so famous in connection with Paul's labors. The fact that he describes Aquila as a Jew seems to imply that he was not yet a Christian. I am of the opinion that they were converted at Corinth. For other notices of them, see verses 18 and 26 below; Rom. 16:3, 4; 2 Tim. 4:19, and other passages in the Epistles. Born in Pontus. A great province southeast of the Euxine Sea. Lately come from Italy. They had been driven out of Italy by a decree of the Emperor Claudius banishing all Jews from Rome. The Roman historian Suetonius, who lived about fifty years later, alludes to this decree, but states that the Jews made disturbances at the instigation of one Chrestus, a form the ancients often used for spelling Christus; a mistake of the historian, showing that they did not comprehend the spiritual nature of Christ's reign.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

2. Ἰουδαῖον ὀνόματι Ἀκύλαν a Jew named Aquila. The name Aquila is Latin, and it is not likely that this was the man’s Jewish name, but as the custom was among the Jews, he had probably assumed a Roman name during his dwelling in Italy and in his intercourse with the Gentiles. See above on Act 13:9. The name is identified, by the Jews, with that of Onkelos who wrote a Targum on the Pentateuch, and some make that Onkelos to be the same with Aquila who translated the Old Testament into Greek, of which translation part is preserved to us in Origen’s Hexapla.

Ποντικὸν τῷ γένει, born in Pontus. Literally, ‘a man of Pontus by birth.’ The provinces of Asia Minor abounded with Jewish families of the Dispersion, as we may see from the whole history in the Acts. In Act 2:9-11 many of these districts are mentioned as contributing to the number of worshippers who had come to Jerusalem for the feast of Pentecost. Pontus came under Roman sway when its king Mithridates was conquered by Pompey, and this connexion may have led Aquila to leave his native country for Italy. Aquila and his wife are mentioned Rom 16:3 as though they were again in Rome, so that probably they had formed ties there which were only temporarily severed by the Claudian edict mentioned in this verse. (It is however questioned whether the salutations in Romans 16 form part of the Epistle as it was sent to the Romans.) They were with St Paul when he wrote the First Epistle to the Corinthians (1Co 16:19), and were so far settled in Ephesus, where that Epistle was written, as to have a house which they could place at the service of the Christians there, as a place to worship in. And if (as is most probable) Timothy was in Ephesus when the Second Epistle (2Ti 4:19) was addressed to him, they were in that city again at this later date (for Priscilla is only the diminutive form of Prisca, as the name of the wife is there written). More than this is not known of their changes of abode.

προσφάτως, lately. This adverb is only found here in N.T., but is more common in the LXX. Cf. Jdt 4:3 προσφάτως ἦσαν ἀναβεβηκότες ἐκ τῆν αἰχμαλωσίας. Also Jdt 4:5; 2Ma 14:36.

Πρίσκιλλαν, Priscilla. This name also is Latin, being a diminutive of the adjective ‘Prisca,’ which was also used as a proper name, see Rom 16:3.

διὰ τὸ διατεταχέναι … ἀπὸ τῆς Ῥώμης, because that Claudius had commanded all Jews to depart from Rome. The Jews were often objects of persecution in Rome, but this particular occasion is probably that mentioned by Suetonius, Claud. 25, where we read that by reason of the Jewish tumults at the instigation of one Christus (or Chrestus) they were driven out of the city. Whether this was the name of some Jew then resident in Rome, or whether it is a reference to some disturbance that had arisen from the Jewish expectation of ‘the Christ’ or Messiah, and the name Christus is mistakenly used by Suetonius as though it were that of some agitator actually present, we cannot tell. Or it may have been some movement of the Jews against the Christians because they taught that the ‘Christ’ was already come. In that case the name ‘Christus’ would come into great prominence, and might give rise to the statement of Suetonius that a person of that name had been the instigator of the disturbances.

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.

2. Ἰουδαῖον] It appears that Aquila and Priscilla were not Christians at this time: it is the similarity of employment only which draws them to Paul, and their conversion is left to be inferred as taking place in consequence: see ver. 26.

Ποντικὸν τ. γ.] It is remarkable, that Pontius Aquila is a name found in the Pontian gens at Rome more than once in the days of the Republic (see Cicero, ad Fam. x. 33; Suet., Jul. Cæs 78; Smith’s Dict. of Biogr., art. Aquila, Pontius); whence some have supposed that this may have been a freedman of a Pontius Aquila, and that Ποντ. τῷ γένει may have been an inference from his name. But besides that Luke’s acquaintance with the real origin of Aquila could hardly but have been accurate,—Aquila, the translator of the O. T. into Greek, was also a native of Pontus.

From the notices of Aquila and Priscilla in the Epistles, they appear to have travelled, fixing their abode by turns in different principal cities, for the sake of their business. In ver. 19, we have them left at Ephesus (see also ver. 26); in 1Co 16:19, still there; in Rom 16:3 ff., again at Rome; in 2Ti 4:19, again at Ephesus.

διὰ τὸ διατεταχέναι …] Suet. Claud. 25, says, ‘Judæos impulsore Chresto assidue tumultuantes Roma expulit:’ but as he gives this without any fixed note of time,—as the words ‘impulsore Chresto’ may be taken in three ways (as indicative either (1) of an actual leader of that name, or (2) of some tumult connected with the expectations of a Messiah, or (3) of some dispute about Christianity),—Neander well observes, that after all which has been said on it, no secure historical inference respecting the date of the event, or its connexion with any Christian church at Rome, can be drawn. It was as a Jew that Aquila was driven from Rome: and there is not a word of Christians here. If one could identify this expulsion of the Jews with that of the ‘mathematici’ in Tacitus (Ann. xii. 52), which took place Fausto Sulla, Othone Coss. (a.d. 52), we might be on surer ground,—but this is very uncertain, and even improbable. The two could hardly have been united. The circumstance related by Dio Cassius, lx. 6, which seems to contradict Suetonius and our text,—τοὺς Ἰουδαίους πλεονάσαντας αὖθις, ὥστε χαλεπῶς ἂν ἄνευ ταραχῆς ὑπὸ τοῦ ὄχλου σφῶν τῆς πόλεως εἰρχθῆναι, οὐκ ἐξήλασε μέν, τῷ δὲ πατρίῳ νόμῳ βίῳ χρωμένους ἐκέλευσε μὴ συναθροίζεσθαι,—probably describes a step taken by Claudius previously to this expulsion, which not improbably occasioned the tumults which made the expulsion necessary.

The edict soon became invalid, or the prohibition was taken off: we find Aquila at Rome, Rom 16:3, and many Jews resident there, ch. 28:17 ff.

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

Lately [προσφατως] . Only here in New Testament, though the kindred adjective, rendered new, is found in Heb 10:20. It is derived from fenw, to slay, and the adjective means, originally, lately slain; thence, fresh, new, recent. It is quite common in medical writings in this sense.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.