tion of the Lord. In accordance with this custom, Paul had early learned the trade of tent-making.

Before he became a disciple of Christ, Paul had occupied a high position, and was not dependent upon manual labor for support. But afterward, when he had used all his means in furthering the cause of Christ, he resorted at times to his trade to gain a livelihood. Especially was this the case when he labored in places where his motives might have been misunderstood.

It is at Thessalonica that we first read of Paul's working with his hands in self-supporting labor while preaching the Word. Writing to the church of believers there, he reminded them that he "might have been burdensome" to them, and added: "Ye remember, brethren, our labor and travail: for laboring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God." And again, in his second epistle to them, he declared that he and his fellow-laborer while with them had not eaten "any man's bread for naught." Night and day we worked, he wrote, "that we might not be chargeable to any of you: not because we have not power, but to make ourselves an ensample unto you to follow us.'

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At Thessalonica Paul had met those who refused to work with their hands. It was of this class that he afterward wrote: "There are some which walk among you disorderly, working not at all, but are busybodies. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread."

21 Thess. 2:6, 9.

32 Thess. 3:8, 9.

While laboring in Thessalonica, Paul had been careful to set before such ones a right example. “Even when we were with you," he wrote, "this we commanded you, that if any would not work, neither should he eat."*

In every age Satan has sought to impair the efforts of God's servants by introducing into the church a spirit of fanaticism. Thus it was in Paul's day, and thus it was in later centuries, during the time of the Reformation. Wycliffe, Luther, and many others who blessed the world by their influence and their faith, encountered the wiles by which the enemy seeks to lead into fanaticism overzealous, unbalanced, and unsanctified minds. Misguided souls have taught that the attainment of true holiness carries the mind above all earthly thoughts, and leads men to refrain wholly from labor. Others, taking extreme views of certain texts of Scripture, have taught that it is a sin to work,- that Christians should take no thought concerning the temporal welfare of themselves or their families, but should devote their lives wholly to spiritual things. The teaching and example of the apostle Paul are a rebuke to such extreme views.

Paul was not wholly dependent upon the labor of his hands for support while at Thessalonica. Referring later to his experiences in that city, he wrote to the Philippian believers in acknowledgment of the gifts he had received from them while there, saying, "Even in Thessalonica ye sent once and again unto my necessity.' Notwithstanding the fact that he received this help, he was careful to 2 Thess. 3:11, 12, 10.

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5 Phil. 4:16.

set before the Thessalonians an example of diligence, so that none could rightfully accuse him of covetousness, and also that those who held fanatical views regarding manual labor might be given a practical rebuke.

When Paul first visited Corinth, he found himself among a people who were suspicious of the motives of strangers. The Greeks on the seacoast were keen traders. So long had they trained themselves in sharp business practices, that they had come to believe that gain was godliness, and that to make money, whether by fair means or foul, was commendable. Paul was acquainted with their characteristics, and he would give them no occasion for saying that he preached the gospel in order to enrich himself. He might justly have claimed support from his Corinthian hearers; but this right he was willing to forego, lest his usefulness and success as a minister should be injured by the unjust suspicion that he was preaching the gospel for gain. He would seek to remove all occasion for misrepresentation, that the force of his message might not be lost.

Soon after his arrival at Corinth, Paul found "a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla." These were "of the same craft" with himself. Banished by the decree of Claudius, which commanded all Jews to leave Rome, Aquila and Priscilla had come to Corinth, where they established a business as manufacturers of tents. Paul made inquiry concerning them, and learning that they feared God and were seeking to avoid the contaminating influences with which they were surrounded, "he abode

12-Acts

with them, and wrought. . . . And he reasoned in the synagogue every Sabbath, and persuaded the Jews and the Greeks."'"

Later, Silas and Timothy joined Paul at Corinth. These brethren brought with them funds from the churches in Macedonia, for the support of the work.

In his second letter to the believers in Corinth, written after he had raised up a strong church there, Paul reviewed his manner of life among them. "Have I committed an offense," he asked, "in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely? I robbed other churches, taking wages of them, to do you service. And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself. As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia."?

Paul tells why he had followed this course in Corinth. It was that he might give no cause for reproach to "them which desire occasion." While he had worked at tent-making, he had also labored faithfully in the proclamation of the gospel. He himself declares of his labors, "Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds." And he adds, "For what is it wherein ye were inferior to other churches, except it be that I myself was not burdensome to you? Forgive me this wrong. Be

Acts 18:2-4.

2 Cor. 11:7-10.

s 2 Cor. 11:12.

hold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you. . . . And I will very gladly spend and be spent for you.

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During the long period of his ministry in Ephesus, where for three years he carried forward an aggressive evangelistic effort throughout that region, Paul again worked at his trade. In Ephesus, as in Corinth, the apostle was cheered by the presence of Aquila and Priscilla, who had accompanied him on his return to Asia at the close of his second missionary journey.

There were some who objected to Paul's toiling with his hands, declaring that it was inconsistent with the work of a gospel minister. Why should Paul, a minister of the highest rank, thus connect mechanical work with the preaching of the Word? Was not the laborer worthy of his hire? Why should he spend in making tents time that to all appearance could be put to better account?

But Paul did not regard as lost the time thus spent. As he worked with Aquila he kept in touch with the great Teacher, losing no opportunity of witnessing for the Saviour, and of helping those who needed help. His mind was ever reaching out for spiritual knowledge. He gave his fellow-workers instruction in spiritual things, and he also set an example of industry and thoroughness. He was a quick, skilful worker, diligent in business, "fervent in spirit, serving the Lord." 10 As he worked at his trade, the apostle had access to a class of people that he could not otherwise have reached. He showed 10 Rom. 12:11..

9 2 Cor. 12:12-15.

23 Acts