Robertson's Word Pictures in the NT - Greek NT


vers 1.
Collection (logiav). Peculiar to the New Testament, and occurring only here and ver. 2. The classical word is sullogh, Vulg., collecta, which latter is also used of the assemblies in which the collections took place. From legw to collect. For such material ministries Paul uses a variety of words; as cariv bounty, ver. 3; koinwnia contribution, Rom. xv. 26; eujlogia. blessing, 2 Cor. ix. 5; leitoupgia ministration, 2 Corinthians ix. 12; ejlehmosunai alms, Acts xxiv. 17. The word eranov was used by the Greeks to denote a feast of contribution or picnic; a club for mutual relief, and a contribution, made as a club-subscription, or for the support of the poor.

The saints. At Jerusalem. Evidently the community of property (Acts ii. 44) had been abandoned; and Augustine supposes that the poverty of the Jerusalem Christians was due to that practice. See note on Romans xv. 26. The precise causes of the destitution in that church can be only conjectured.

vers 2.
Upon the first day of the week (kata mian sabbatou). Kata has a distributive force, every first day. For week, lit., Sabbath, see on Acts xx. 7.

Lay by him in store (par eautw tiqetw qhsaurizwn). Lit., put by himself treasuring. Put by at home. 137 As God hath prospered (o ti an euodwtai). Lit., whatsoever he may prosper in. See on Rom. i. 10; 3 John 2; and on Acts xi. 29 for the verb eujporew in the similar sense of making a prosperous journey.

No gatherings, etc. Rev., collections. The amount would be greater through systematic weekly saving than through collections made once for all on his arrival.

When I am come (otan elqw tote). Lit., then whenever I may have come. The indefinite whenever and the emphatic then indicate his unwillingness to rely upon a special contribution called forth by his arrival at any uncertain time. Christian beneficence is to be the outcome of a settled principle, not of an occasional impulse.

vers 3.
Approve by your letters. So A.V. and Rev. Others, however, connect by letters with will I send, making the letters to be Paul's introduction to the church at Jerusalem. The latter is preferable. The givers are to choose the bearers of the collection; Paul, as the originator and apostolic steward of the collection, will send the money.

vers 4.
Meet for me to go (axion tou kame poreuesqai). Lit., if it be worthy of my going, i.e., if the gift be sufficiently large to warrant an apostolic journey to Jerusalem. This is better than if it be becoming.

vers 9.
Great and effectual door. Door metaphorically for opportunity: great as to its extent; effectual as to the result. The figure of an effectual door, as it stands, is of course clumsy, but the idea as a whole is clear: a great opportunity for effective work.

vers 15.
Achaia. In a restricted sense, the northwest of Peloponnesus; but often used by the poets for the whole of Greece. Under the Romans Greece was divided into two provinces, Macedonia and Achaia; the former including Macedonia proper, with Illyricum, Epirus, and Thessaly, and the latter all that lay south of these. In this latter acceptation the word is uniformly employed in the New Testament.

vers 17.
That which was lacking on your part (to umetero usterhma). Or the (i.e. my) lack of you. The Greek will bear either rendering. Compare Philip. ii. 30; 2 Cor. viii. 14; ix. 12. The latter is preferable. Edwards, somewhat naively says: "I do not see what could be lacking on the part of the Corinthians which Stephanas and his two friends could supply at Ephesus."

vers 19.
Asia. See on Acts ii. 9.

Aquila and Prisca. See on Rom. xvi. 3.

vers 22.
Maran-atha. Not to be joined with anathema as one phrase. Rev., properly, a period after anathema. Maranatha means the Lord cometh. 138 It was a reminder of the second coming. The reason for the use of the Aramaic phrase is unknown. It is found in "The Teaching of the Twelve Apostles," ch. x., at the conclusion of the post-communion prayer. Compare Apoc. xxii. 20.

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