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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 20:7–12. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here an account of what passed at Troas the last of the seven days that Paul staid there.
I.There was a solemn religious assembly of the Christians that were there, according to their constant custom, and the custom of all the churches.
1.The disciples came together, Act 20:7. Though they read, and meditated, and prayed, and sung psalms, apart, and thereby kept up their communion with God, yet that was not enough; they must come together to worship God in concert, and so keep up their communion with one another, by mutual countenance and assistance, and testify their spiritual communion with all good Christians. There ought to be stated times for the disciples of Christ to come together; though they cannot all come together in one place, yet as many as can.
2.They came together upon the first day of the week, which they called the Lord's day (Rev 1:10), the Christian sabbath, celebrated to the honour of Christ and the Holy Spirit, in remembrance of the resurrection of Christ, and the pouring out of the Spirit, both on the first day of the week. This is here said to be the day when the disciples came together, that is, when it was their practice to come together in all the churches. Note, The first day of the week is to be religiously observed by all the disciples of Christ; and it is a sign between Christ and them, for by this it is known that they are his disciples; and it is to be observed in solemn assemblies, which are, as it were, the courts held in the name of our Lord Jesus, and to his honour, by his ministers, the stewards of his courts, to which all that hold from and under him owe suit and service, and at which they are to make their appearance, as tenants at their Lord's courts, and the first day of the week is appointed to be the court-day.
3.They were gathered together in an upper chamber (Act 20:8); they had no temple nor synagogue to meet in, no capacious stately chapel, but met in a private house, in a garret. As they were few, and did not need, so they were poor, and could not build, a large meeting-place; yet they came together, in that despicable inconvenient place. It will be no excuse for our absenting ourselves from religious assemblies that the place of them is not so decent nor so commodious as we would have it to be.
4.They came together to break bread, that is, to celebrate the ordinance of the Lord's supper, that one instituted sign of breaking the bread being put for all the rest. The bread which we break is the communion of the body of Christ, Co1 10:16. In the breaking of the bread, not only the breaking of Christ's body for us, to be a sacrifice for our sins, is commemorated, but the breaking of Christ's body to us, to be food and a feast for our souls, is signified. In the primitive times it was the custom of many churches to receive the Lord's supper every Lord's day, celebrating the memorial of Christ's death in the former, with that of his resurrection in the latter; and both in concert, in a solemn assembly, to testify their joint concurrence in the same faith and worship.
II.In this assembly Paul gave them a sermon, a long sermon, a farewell sermon, Act 20:7.
1.He gave them a sermon: he preached to them. Though they were disciples already, yet it was very necessary they should have the word of God preached to them, in order to their increase in knowledge and grace. Observe, The preaching of the gospel ought to accompany the sacraments. Moses read the book of the covenant in the audience of the people, and then sprinkled the blood of the covenant, which the Lord had made with them concerning all these words, Exo 24:7, Exo 24:8. What does the seal signify without a writing?
2.It was a farewell sermon, he being ready to depart on the morrow. When he was gone, they might have the same gospel preached, but not as he preached it; and therefore they must make the best use of him that they could while they had him. Farewell sermons are usually in a particular manner affecting both to the preacher and to the hearers.
3.It was a very long sermon: He continued his speech until midnight; for he had a great deal to say, and knew not that ever he should have another opportunity of preaching to them. After they had received the Lord's supper, he preached to them the duties they had thereby engaged themselves to, and the comforts they were interested in, and in this he was very large and full and particular. There may be occasion for ministers to preach, not only in season, but out of season. We know some that would have reproached Paul for this as a long-winded preacher, that tired his hearers; but they were willing to hear: he saw them so, and therefore continued his speech. He continued it till midnight; perhaps they met in the evening for privacy, or in conformity to the example of the disciples who came together on the first Christian sabbath in the evening. It is probable he had preached to them in the morning, and yet thus lengthened out his evening sermon even till midnight; we wish we had the heads of this long sermon, but we may suppose it was for substance the same with his epistles. The meeting being continued till midnight, there were candles set up, many lights (Act 20:8), that the hearers might turn to the scriptures Paul quoted, and see whether these things were so; and that this might prevent the reproach of their enemies, who said they met in the night for works of darkness.
III.A young man in the congregation, that slept at sermon, was killed by a fall out of the window, but raised to life again; his name signifies one that had good fortune - Eutychus, bene fortunatus; and he answered his name. Observe,
1.The infirmity with which he was overtaken. It is probable his parents brought him, though but a boy, to the assembly, out of a desire to have him well instructed in the things of God by such a preacher as Paul. Parents should bring their children to hear sermons as soon as they can hear with understanding (Neh 8:2), even the little ones, Deu 29:11. Now this youth was to be blamed,
(1.)That he presumptuously sat in the window, unglazed perhaps, and so exposed himself; whereas, if he could have been content to sit on the floor, he had been safe. Boys that love to climb, or otherwise endanger themselves, to the grief of their parents, consider not how much it is also an offence to God.
(2.)That he slept, nay, he fell into a deep sleep when Paul was preaching, which was a sign he did not duly attend to the things that Paul spoke of, though they were weighty things. The particular notice taken of his sleeping makes us willing to hope none of the rest slept, though it was sleeping time and after supper; but this youth fell fast asleep, he was carried away with it (so the word is), which intimates that he strove against it, but was overpowered by it, and at last sunk down with sleep.
2.The calamity with which he was seized herein: He fell down from the third loft, and was taken up dead. Some think that the hand of Satan was in it, by the divine permission, and that he designed it for a disturbance to this assembly and a reproach to Paul and it. Others think that God designed it for a warning to all people to take heed of sleeping when they are hearing the word preached; and certainly we are to make this use of it. We must look upon it as an evil thing, as a bad sign of our low esteem of the word of God, and a great hindrance to our profiting by it. We must be afraid of it, do what we can to prevent our being sleepy, not compose ourselves to sleep, but get our hearts affected with the word we hear to such a degree as may drive sleep far enough. Let us watch and pray, that we enter not into this temptation, and by it into worse. Let the punishment of Eutychus strike an awe upon us, and show us how jealous God is in the matters of his worship; Be not deceived, God is not mocked. See how severely God visited an iniquity that seemed little, and but in a youth, and say, Who is able to stand before this holy Lord God? Apply to this story that lamentation (Jer 9:20, Jer 9:21), Hear the word of the Lord, for death is come up into our windows, to cut off the children from without and the young men from the streets.
3.The miraculous mercy shown him in his recovery to life again, Act 20:10. It gave a present distraction to the assembly, and an interruption to Paul's preaching; but it proved an occasion of that which was a great confirmation to his preaching, and helped to set it home and make it effectual.
(1.)Paul fell on the dead body, and embraced it, thereby expressing a great compassion to, and an affectionate concern for, this young man, so far was he from saying, "He was well enough served for minding so little what I said!" Such tender spirits as Paul had are much affected with sad accidents of this kind, and are far from judging and censuring those that fall under them, as if those on whom the tower of Siloam fell were sinners above all that dwelt at Jerusalem; I tell you, nay. But this was not all; his falling on him and embracing him were in imitation of Elijah (Kg1 17:21), and Elisha (Kg2 4:34), in order to the raising of him to life again; not that this could as a means contribute any thing to it, but as a sign it represented the descent of that divine power upon the dead body, for the putting of life into it again, which at the same time he inwardly, earnestly, and in faith prayed for.
(2.)He assured them that he had returned to life, and it would appear presently. Various speculations, we may suppose, this ill accident had occasioned in the congregation, but Paul puts an end to them all: "Trouble not yourselves, be not in any disorder about it, let it not put you into any hurry, for his life is in him; he is not dead, but sleepeth: lay him awhile upon a bed, and he will come to himself, for he is now alive." Thus, when Christ raised Lazarus, he said, Father, I thank thee that thou hast heard me.
(3.)He returned to his work immediately after this interruption (Act 20:11): He came up again to the meeting, they broke bread together in a love-feast, which usually attended the eucharist, in token of their communion with each other, and for the confirmation of friendship among them; and they talked a long while, even till break of day. Paul did not now go on in a continued discourse, as before, but he and his friends fell into a free conversation, the subject of which, no doubt, was good, and to the use of edifying. Christian conference is an excellent means of promoting holiness, comfort, and Christian love. They knew not when they should have Paul's company again, and therefore made the best use they could of it when they had it, and reckoned a night's sleep well lost for that purpose.
(4.)Before they parted they brought the young man alive into the congregation, every one congratulating him upon his return to life from the dead, and they were not a little comforted, Act 20:12. It was matter of great rejoicing among them, not only to the relations of the young man, but to the whole society, as it not only prevented the reproach that would otherwise have been cast upon them, but contributed very much to the credit of the gospel.
Historical interpretation
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"And there were many lights in the upper chamber, where they were gathered together. And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead." But the Devil disturbed the feast-not that he prevailed, however-by plunging the hearer in sleep, and causing him to fall down. But observe, I pray you, the theatre, how crowded it was: and the miracle, what it was. "He was sitting in a window," at dead of night. Such was their eagerness to hear him!
Let us take shame to ourselves! "Aye, but a Paul," say you, "was discoursing then." Yes, and Paul discourses now, or rather not Paul, either then or now, but Christ, and yet none cares to hear. No window in the case now, no importunity of hunger, or sleep, and yet we do not care to hear: no crowding in a narrow space here, nor any other such comfort.
That young man was to rebuke all that are careless of the word, he whose death was caused by nothing else than this, that he wished to hear Paul.
And the wonderful circumstance is, that though he was a youth, he was not listless and indifferent; and though he felt himself weighed down by sleep, he did not go away, nor yet fear the danger of falling down. It was not from listlessness that he slumbered, but from necessity of nature. But observe, I beseech you, so fervent was their zeal, that they even assembled in a third loft: for they had not a Church yet.
"When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed." This thing cut short the discourse; it did no harm, however. Do you mark the frugality of the supper? Do you observe how they passed the whole night? Such were their meals, that the hearers came away sober, and fit for hearing.
"When he was come up again, and had broken bread, and eaten." This thing cut short the discourse; it did no harm, however. "When he had eaten," it says, "and discoursed a long while, even till break of day, so he departed." Do you mark the frugality of the supper? Do you observe how they passed the whole night? Such were their meals, that the hearers came away sober, and fit for hearing.
But we, in what do we differ from dogs? Do you mark what a difference between us and those men? "And they brought the young man alive, and," it says, "were not a little comforted," both because they received him back alive, and because a miracle had been wrought.
"Trouble not yourselves," he says. He said not, "He shall come to life again, for I will raise him up:" but mark the unassuming way in which he comforts them: "for his life," says he, "is in him."
Far be it from us to accept this as affirming that the apostles were accustomed to fast habitually on the Lord’s day. For the day now known as the Lord’s day was then called the first day of the week, as is more plainly seen in the Gospels; for the day of the Lord’s resurrection is called by Matthew “first day of the week” and by the other three Evangelists “the first day of the week,” and it is well ascertained that the same is the day which is now called the Lord’s day. Either, therefore, it was after the close of the seventh day that they had assembled—namely, in the beginning of the night that followed and that belonged to the Lord’s day or the first day of the week—and in this case the apostle, before proceeding to break bread with them, as is done in the sacrament of the body of Christ, continued his discourse until midnight, and also, after celebrating the sacrament, continued still speaking again to those who were assembled, being much pressed for time in order that he might set out at dawn upon the Lord’s day. Or if it was on the first day of the week, at an hour before sunset on the Lord’s day, that they had assembled, the words of the text, “Paul preached to them, ready to depart the next day,” themselves expressly state the reason for his prolonging his discourse—namely, that he was about to leave them and wished to give them ample instruction. The passage does not therefore prove that they habitually fasted on the Lord’s day but only that it did not seem proper to the apostle to interrupt, for the sake of taking refreshment, an important discourse that was listened to with the ardor of most lively interest by persons whom he was about to leave, and whom, on account of his many other journeys, he visited but seldom, and perhaps on no other occasion than this, especially because, as subsequent events prove, he was then leaving them without expectation of seeing them again in this life.
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Summary
Acts 20:11 describes the continuation and conclusion of a significant gathering in Troas, following the miraculous resurrection of Eutychus. After Paul had come back upstairs, he shared a meal, which likely included the Lord's Supper, and continued to teach and converse with the believers for an extended period, lasting until dawn. This final, intimate communion underscored the depth of their fellowship and Paul's unwavering commitment to spiritual nourishment and instruction before his departure.
Context
Literary Context
This verse is nestled within the narrative of Paul's third missionary journey, specifically during his return trip to Jerusalem. Immediately preceding Acts 20:11, the dramatic incident of Eutychus's fall and subsequent miraculous resurrection by Paul is recounted in Acts 20:9-10. Paul had been preaching late into the night, causing Eutychus to fall from a third-story window. Paul's immediate action to restore the young man to life not only averted tragedy but also served as a powerful divine affirmation of his ministry. Acts 20:11 then describes the resumption of their fellowship and Paul's continued teaching, indicating that the miraculous intervention did not disrupt the spiritual purpose of their gathering but rather intensified its significance. This verse marks the peaceful, yet poignant, conclusion of Paul's time with the Troas believers before he embarks on the next leg of his journey, leading eventually to his farewell address to the Ephesian elders in Acts 20:17-38.
Historical & Cultural Context
Early Christian gatherings, particularly in the Greco-Roman world, often involved shared meals, known as "love feasts" or agape meals, which frequently incorporated the observance of the Lord's Supper. These gatherings were not merely ceremonial but were central to the community's life, fostering deep fellowship, mutual encouragement, and spiritual instruction. The phrase "broken bread" (Greek: klasanta arton) held significant cultural weight, referring to the common practice of sharing a meal, but within the Christian context, it also carried the profound theological meaning of the Eucharist or Lord's Supper, as seen in 1 Corinthians 11:23-26. The extended duration of Paul's discourse "till break of day" was not uncommon for ancient philosophical or religious teachers and their eager disciples, reflecting a deep hunger for knowledge and spiritual truth among the early believers. Travel in the ancient world was often undertaken at dawn to maximize daylight and avoid the heat of the day, making Paul's departure at "break of day" a practical necessity for his onward journey.
Key Themes
Acts 20:11 contributes to several overarching themes within the book of Acts and Paul's ministry. Firstly, it underscores the theme of Christian Fellowship and Communion, highlighting the importance of shared meals and spiritual unity among believers. The act of breaking bread was a tangible expression of their common faith and bond in Christ, echoing the practices of the early church described in Acts 2:42. Secondly, it exemplifies Dedicated Teaching and Discipleship. Paul's willingness to speak "a long while, even till break of day" showcases his profound commitment to diligently teaching the Word and nurturing the faith of his converts, a hallmark of his apostolic ministry (Acts 20:20). This tireless effort reflects the urgency and importance of gospel proclamation and spiritual formation. Thirdly, the verse, in its immediate aftermath of Eutychus's resurrection, subtly reinforces the theme of Divine Power and Resurrection, demonstrating that God's power was actively at work through Paul, not only in miraculous healing but also in sustaining the spiritual life of the community.
Exposition and Analysis
Key Word Analysis
This verb signifies a movement upwards, here specifically Paul's return to the upper room after descending to attend to Eutychus. The action of "coming up again" (G305) is crucial as it marks the resumption of the gathering, emphasizing that the miraculous event did not end their time together but rather confirmed the divine presence and allowed for the continuation of their fellowship and instruction.
This verb (G2806) specifically means "to break," often referring to the breaking of bread. In the context of early Christian gatherings, especially after a long night of teaching, this act carries significant weight. While it denotes a common meal, it strongly alludes to the celebration of the Lord's Supper, a central act of worship and remembrance for the early church, symbolizing unity and Christ's sacrifice.
This verb (G3656) means "to be in company with" or "to converse." It highlights Paul's continued interaction with the believers, not just in formal preaching but in extended, intimate conversation and teaching. The duration, "a long while, even till break of day," underscores the depth of their engagement and the spiritual hunger of the audience, as well as Paul's dedication to imparting truth.
Verse Breakdown
"When he therefore was come up again,"
This phrase directly follows the miraculous resurrection of Eutychus, indicating Paul's return from the ground floor to the upper room where the assembly was gathered. The "therefore" (G1161, dé) links this action as a consequence or continuation of the preceding events, showing that the dramatic miracle did not disrupt but rather affirmed the purpose of their meeting.
"and had broken bread,"
This action signifies the sharing of a meal. In the context of early Christian gatherings, especially after a long period of teaching and fellowship, this act almost certainly refers to the celebration of the Lord's Supper, a communal meal of remembrance and unity. It was a central practice for the early church, symbolizing their communion with Christ and with one another.
"and eaten,"
This simple clause confirms that the "breaking of bread" was indeed followed by the actual consumption of food, emphasizing the physical aspect of their shared meal and fellowship. It suggests a time of nourishment, both physical and spiritual, after the intense events of the night.
"and talked a long while, even till break of day,"
This highlights Paul's tireless dedication to teaching and conversing with the believers. The phrase "a long while" (G2425, hikanós) and the specific temporal marker "till break of day" (G891, áchri G827, augḗ) underscore the extraordinary duration of their spiritual engagement. It speaks to the profound spiritual hunger of the congregation and Paul's unwavering commitment to imparting God's truth.
"so he departed."
This final clause marks the conclusion of Paul's time in Troas and his onward journey. The word "so" (G3779, hoútō) indicates that his departure was a direct result or consequence of the preceding actions—having ministered fully and completed his time with them. It signifies a transition, as Paul moves on to the next phase of his missionary endeavors.
Literary Devices
The passage employs several literary devices to convey its meaning and impact. Narrative Progression is evident in the straightforward, chronological account of Paul's actions, moving from his ascent to the room, through the shared meal and extended discourse, to his eventual departure. This simple yet effective progression creates a sense of continuity and purpose. The phrase "talked a long while, even till break of day" utilizes Hyperbole or perhaps Understatement to emphasize the extraordinary dedication of Paul and the eagerness of his audience. While literally true that he spoke until dawn, the phrasing highlights the depth of their spiritual engagement and Paul's unwavering commitment, making the duration itself a testament to the power of the Word. Furthermore, the act of "broken bread" carries significant Symbolism. Beyond a simple meal, it functions as a powerful symbol of Christian fellowship, unity, and almost certainly the Eucharist or Lord's Supper, which commemorates Christ's sacrifice. This symbolic act reinforces the spiritual nourishment and communal bond shared by the early believers.
Theological and Thematic Connections
Acts 20:11 beautifully encapsulates the essence of early Christian community life: deep fellowship, sustained spiritual instruction, and the powerful presence of God even amidst human frailty. The "breaking of bread" transcends a mere physical meal, pointing to the profound spiritual communion found in the Lord's Supper, which unites believers with Christ and with one another in remembrance of His atoning sacrifice. Paul's tireless teaching until dawn underscores the value placed on the Word of God and the dedication required for effective spiritual leadership, mirroring Christ's own commitment to teaching. This verse, following the resurrection of Eutychus, also subtly reinforces the theme of God's life-giving power at work through His apostles, providing comfort and assurance to the nascent church.
Reflection and Application
Acts 20:11 serves as a powerful reminder of the foundational elements of vibrant Christian community: intentional fellowship, dedicated teaching, and a deep hunger for God's Word. Paul's perseverance in ministry, even after a dramatic miracle and through the night, challenges us to consider our own commitment to spiritual growth and the nourishment of others. Are we willing to invest significant time and energy in communal worship, the study of Scripture, and genuine fellowship, even when it demands sacrifice? This passage encourages us to prioritize gathering with fellow believers, not just for a quick service, but for meaningful engagement that fosters spiritual depth and unity. It also calls leaders to emulate Paul's tireless dedication in equipping the saints, and it encourages believers to eagerly receive instruction, recognizing the transformative power of God's truth. Ultimately, it reminds us that true Christian life is a journey of continuous learning, shared experience, and unwavering faith, sustained by the presence of God.
Questions for Reflection
FAQ
What is the significance of "broken bread" in this verse?
The phrase "broken bread" (Greek: klasanta arton) carries dual significance. On one hand, it refers to the common practice of sharing a meal, a fundamental act of hospitality and fellowship in the ancient world. On the other hand, within the context of early Christian gatherings, especially after a period of intense teaching and following a miracle, it almost certainly alludes to the celebration of the Lord's Supper, or Eucharist. This sacred meal, instituted by Jesus Himself (Luke 22:19), was central to early Christian worship, symbolizing Christ's body broken for the forgiveness of sins and uniting believers in communion with Him and with each other. The early church was devoted to "the breaking of bread" as a core practice (Acts 2:42), indicating its profound spiritual and communal importance.
Why did Paul talk "a long while, even till break of day"?
Paul's extended discourse, lasting until dawn, highlights several key aspects. Firstly, it demonstrates Paul's profound dedication and commitment to teaching the Word of God and nurturing the faith of the believers. He was willing to expend himself fully for the spiritual benefit of the church. Secondly, it reflects the deep spiritual hunger and eagerness of the believers in Troas, who were so captivated by Paul's instruction that they remained attentive for hours, even after a dramatic event like Eutychus's resurrection. This kind of extended teaching was not uncommon for ancient philosophical or religious teachers and their devoted disciples. It underscores the value placed on comprehensive spiritual instruction and the transformative power of God's truth in the early church.
Christ-Centered Fulfillment
Acts 20:11, while describing a post-resurrection gathering and Paul's ministry, resonates deeply with Christ-centered fulfillment. The act of "breaking bread" profoundly foreshadows and remembers Christ, who is the true Bread of Life, given for the life of the world. His body was literally "broken" on the cross, and His sacrifice is commemorated in the Lord's Supper, which the Troas believers likely observed. Furthermore, the tireless teaching of Paul, extending "till break of day," reflects the very heart of Christ's ministry, who taught tirelessly, often to large crowds and for extended periods, revealing the mysteries of the Kingdom of God. The power to raise Eutychus from the dead, immediately preceding this verse, is a direct manifestation of the resurrection power of Christ, who overcame death Himself and promised His followers that they would do even greater works through His Spirit (John 14:12). Finally, Paul's departure at dawn, after fully ministering to the saints, mirrors Christ's own ascension after completing His earthly ministry, leaving His disciples equipped and empowered by the Spirit to continue His work until His glorious return (Acts 1:9-11).