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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
Seventeen Centuries of Reception
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But every Lord's day do ye gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, saith the Lord, and my name is wonderful among the nations.
"When we came together," it says, "to break bread." At the very time of breaking bread the discourse having taken its commencement, extended: as representing that they were hungry, and it was not unseasonable: for the principal object which brought them together was not teaching, but they came together "to break bread;" discourse however having come up, he prolonged the teaching. See how all partook also at Paul's table.
It seems to me, that he discoursed while even sitting at table, teaching us to consider all other things as subordinate to this. Picture to yourselves, I beseech you, that house with its lights, with its crowd, with Paul in the midst, discoursing, with even the windows occupied by many: what a thing it was to see, and to hear that trumpet, and behold that gracious countenance!
But why did he discourse during night time? Since "he was about to depart," it says, and was to see them no more: though this indeed he does not tell them, they being too weak to bear it, but he did tell it to the others. At the same time too the miracle which took place would make them evermore to remember that evening; so that the fall turned out to the advantage of the teacher. Great was the delight of the hearers, and even when interrupted it was the more increased.
"And upon the day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight." It was then the season between Easter and Pentecost. See how everything was subordinate to the preaching. It was also, it says, the Lord's day. Not even during night-time was he silent, nay he discoursed the rather then, because of stillness. Mark how he both made a long discourse, and beyond the time of supper itself.
"And on the first day of the week, when they were assembled to break bread." On the day before his departure from Troas, Paul, continuing his speech until midnight, was teaching very earnestly and pleasantly, when it came to pass that one of the young men present, overcome by sleep, fell from the loft and was in danger of death. Paul, embracing him with religious affection, gave him back safe and sound to the people present. Then, having refreshed himself with bread and preached to the people until daylight, he departed for Assos by land. His disciples, traveling by ship as he had told them to, met Paul in the above-mentioned city. From there, they departed together for Mitylene, Chios, Samos, Miletus; for Paul had determined to leave Ephesus unvisited, so as to reach Jerusalem on Pentecost day.
On the first day of the week, when we had gathered together to break bread, etc.; that is, on the Lord's Day which is the first from the Sabbath, when we had gathered to celebrate the mysteries.
And he prolonged his speech until midnight. There were many lamps in the upper room. Here we can allegorically say that the upper room signifies the height of spiritual gifts, night the obscurity of the Scriptures, the abundance of lamps the exposition of the hidden sayings, the Lord's Day the remembrance either of the Lord's or our resurrection; and to admonish the spiritual teacher that if at any time, by the sweetness of the resurrection and the joys of eternal life, he will invite his listeners to the heights of virtues, and by prolonged disputation touch upon any secrets of the Scriptures, he should immediately illuminate the same with the lamp of plain exposition for the sake of weak listeners. Just as the Apostle, when he said Abraham had two sons, one by a slave woman and one by a free woman, immediately explained: These are the two covenants, etc.
And on the first day of the week: Here St. Chrysostom and many other interpreters of the scripture explain, that the Christians even at this time, must have changed the sabbath into the first day of the week, (the Lord's day,) as all Christians now keep it. This change was undoubtedly made by the authority of the church; hence the exercise of the power, which Christ had given to her: for he is Lord of the sabbath.
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Summary
Acts 20:7 offers a pivotal snapshot of early Christian communal life, detailing a gathering of disciples in Troas on the first day of the week for fellowship and the breaking of bread. This assembly was marked by an extensive sermon delivered by the Apostle Paul, who was preparing for his imminent departure, underscoring the profound importance of teaching and spiritual nourishment within the nascent church. The verse vividly portrays the dedication of both the apostle and the believers, who continued in earnest discussion until the late hours of the night.
Context
Literary Context
This verse is situated within the narrative of Paul's third missionary journey, specifically during his return trip to Jerusalem. Having spent three months in Greece, Paul is now making his way back, stopping in various cities to strengthen the churches he had founded. The immediate preceding verses (Acts 20:1-6) describe Paul's movements from Greece through Macedonia to Troas, where he stayed for seven days. The urgency of his departure "on the morrow" (Acts 20:7) sets the scene for this final, extended gathering with the Troas disciples, highlighting the significance of this farewell meeting before he continued his journey towards Jerusalem, where he anticipated facing significant challenges. The subsequent verses (Acts 20:8-12) recount the miraculous raising of Eutychus, an event that further emphasizes the spiritual power present at this gathering and the depth of Paul's commitment to the believers.
Historical & Cultural Context
The setting is Troas, a significant port city in ancient Mysia on the northwest coast of Asia Minor, which served as a crucial transit point for travel between Asia and Europe. Paul had previously visited Troas (Acts 16:8-11) and had a strong connection there, even experiencing a vision calling him to Macedonia. The phrase "first day of the week" is profoundly significant, marking a departure from the Jewish Sabbath (Saturday) and establishing a distinct Christian pattern of worship. This shift likely emerged from the early church's profound commemoration of Christ's resurrection, which occurred on the first day of the week Luke 24:1. The practice of "breaking bread" was a common Jewish custom for sharing a meal, but in the early Christian context, it quickly became associated with the Lord's Supper, a central act of remembrance and fellowship.
Key Themes
This verse powerfully contributes to several major themes found throughout the book of Acts and Paul's epistles. Firstly, it underscores the corporate nature of early Christian worship and fellowship, emphasizing the regular gathering of believers for shared spiritual life and mutual encouragement, a theme echoed in Hebrews 10:25. Secondly, the centrality of the Word of God and its proclamation is highlighted by Paul's extended preaching, reflecting the apostolic emphasis on teaching and equipping the saints, a foundational aspect of the church's mission (Acts 2:42). Thirdly, the practice of "breaking bread" points to the early church's regular observance of the Lord's Supper, a remembrance of Christ's sacrifice and a foretaste of the heavenly banquet, as further expounded upon by Paul in 1 Corinthians 11:23-26.
Exposition and Analysis
Key Word Analysis
This word, derived from Hebrew, refers to the Sabbath, the day of weekly repose. In the context of "first day of the week" (Greek: mia ton sabbatōn, literally "one of the Sabbaths" or "the first day after the Sabbath"), it clearly designates Sunday, marking the distinct Christian practice of gathering on the day of Christ's resurrection, setting it apart from the Jewish Sabbath.
A primary verb meaning "to break," specifically used here in the context of "breaking bread." While it can refer to the simple act of sharing a meal, in the context of early Christian gatherings, especially with apostolic presence, it carries the strong implication of the communal meal that included or was synonymous with the celebration of the Lord's Supper, commemorating Christ's body broken for humanity.
This multifaceted term refers to "something said (including the thought)," a "topic," "reasoning," or "speech." Here, it denotes Paul's "speech" or "discourse." In a broader theological sense, especially in John's Gospel, lógos can refer to the Divine Expression, Christ Himself. In this verse, it emphasizes the content and substance of Paul's extended teaching, which would have been centered on the Gospel and Christian doctrine.
Verse Breakdown
"And upon the first day of the week,"
This phrase establishes the specific timing of the gathering, indicating a deliberate shift from the Jewish Sabbath (Saturday) to Sunday as the primary day for Christian assembly. This choice was deeply rooted in the significance of Christ's resurrection on that day.
"when the disciples came together to break bread,"
This describes the purpose of their assembly. "Breaking bread" signifies a communal meal, but in this early Christian context, it strongly implies the observance of the Lord's Supper, a central act of worship and remembrance of Christ's sacrifice, often accompanied by fellowship and teaching.
"Paul preached unto them,"
This highlights the central activity of the gathering: the authoritative teaching and exhortation by the Apostle Paul. His preaching was not merely informative but transformative, aimed at edifying and guiding the believers.
"ready to depart on the morrow;"
This clause adds a layer of urgency and significance to Paul's sermon. Knowing it was likely his last opportunity to address these disciples before his journey, he poured himself into this final teaching, emphasizing his pastoral care and dedication.
"and continued his speech until midnight."
This detail underscores the extraordinary length and intensity of Paul's discourse, reflecting both the profound hunger of the disciples for the Word and Paul's unwavering commitment to impart spiritual truth, even at the cost of personal comfort or time.
Literary Devices
The verse employs several significant literary devices. Narrative Detail is prominent, providing precise information about the time ("first day of the week"), place (implied Troas gathering), and duration ("until midnight"), which grounds the spiritual event in historical reality and lends credibility to the account. The phrase "to break bread" functions as Symbolism, representing not just a physical meal but a deeply spiritual act of communion and remembrance of Christ's sacrifice, a practice that became foundational to Christian identity. Furthermore, Paul's decision to preach "until midnight" can be seen as a form of Hyperbole or Emphasis, dramatically highlighting the intensity of his teaching and the disciples' earnest desire for instruction, underscoring the vital importance of the preached Word in the early church. The impending departure of Paul ("ready to depart on the morrow") also creates a sense of Urgency and Pathos, making this final sermon particularly poignant and memorable for the Troas community.
Theological and Thematic Connections
Acts 20:7 provides a foundational glimpse into the liturgical and communal practices of the early church, demonstrating a clear pattern of gathering on the first day of the week, engaging in the breaking of bread (likely the Lord's Supper), and prioritizing the teaching of God's Word. This verse offers significant theological insight into the nascent church's identity, distinguishing its worship from Jewish customs while maintaining continuity with the Old Testament's emphasis on communal gathering. It underscores the belief that the resurrection of Christ on the first day of the week inaugurated a new covenant era, making Sunday the preeminent day for Christian assembly and worship. The prolonged preaching of Paul also highlights the vital role of apostolic teaching in shaping doctrine and nurturing spiritual growth, establishing a precedent for the centrality of expository preaching in Christian worship.
Reflection and Application
Acts 20:7 serves as a powerful model for contemporary Christian practice, inviting believers to reflect on the enduring principles of communal worship, the centrality of God's Word, and the significance of the Lord's Supper. The early church's dedication to gathering on the first day of the week, even for extended periods, challenges us to prioritize corporate worship and fellowship in our own lives, recognizing its vital role in spiritual growth and mutual encouragement. Paul's tireless preaching until midnight exemplifies the profound value placed on the diligent exposition of Scripture, urging us to cultivate a deep hunger for God's truth and to commit ourselves to both hearing and applying His Word. Furthermore, the practice of breaking bread reminds us of the continuous need to remember Christ's atoning sacrifice and His abiding presence among His people, fostering a spirit of gratitude, unity, and self-examination. This verse calls us to a dedicated and intentional approach to our faith, mirroring the earnestness of both the apostle and the disciples in Troas.
Questions for Reflection
FAQ
Why did the early Christians meet on the "first day of the week" instead of the Jewish Sabbath?
The shift from the Jewish Sabbath (Saturday) to the "first day of the week" (Sunday) as the primary day of Christian assembly was deeply rooted in the pivotal event of Jesus Christ's resurrection. The Gospels consistently record that Jesus rose from the dead on the first day of the week Matthew 28:1, Mark 16:2, Luke 24:1, John 20:1. This new day symbolized the new creation and the new covenant inaugurated by Christ's victory over sin and death. Therefore, gathering on Sunday became a distinctive mark of Christian identity and a weekly celebration of the resurrection.
What does "to break bread" specifically refer to in this context?
While "breaking bread" could simply refer to sharing a common meal, in the context of early Christian gatherings, especially when apostles were present and it was a specific assembly of disciples, it carries the strong implication of the Lord's Supper (also known as Communion or Eucharist). This act was a central component of early Christian worship, instituted by Jesus Himself Matthew 26:26-29. It served as a sacred remembrance of Christ's body broken and blood shed for the forgiveness of sins, and a fellowship meal that symbolized the unity of believers in Christ.
Was Paul's sermon truly "until midnight," and what does that imply?
Yes, the text explicitly states Paul "continued his speech until midnight." This detail is significant and implies several things: the profound dedication of Paul to impart as much spiritual truth as possible before his departure, the deep hunger and attentiveness of the disciples to receive his teaching, and the spiritual intensity of the gathering. It underscores the high value placed on the proclamation and reception of God's Word in the early church, demonstrating that spiritual instruction was not a casual affair but a matter of utmost importance, warranting extended time and focus.
Christ-Centered Fulfillment
Acts 20:7, with its depiction of the early church gathering on the "first day of the week" to "break bread" and hear Paul's extended preaching, finds its ultimate fulfillment and meaning in Jesus Christ. The very reason for the shift from the Jewish Sabbath to the first day of the week is the glorious resurrection of Christ, which occurred on that day John 20:1. This new day signifies the new creation ushered in by Christ's victory over sin and death, making Him the Lord of the Sabbath and the new covenant. The act of "breaking bread" points directly to Christ's institution of the Lord's Supper, a perpetual remembrance of His body broken and blood shed for the redemption of humanity Luke 22:19-20. In this sacred meal, believers participate in the fellowship of His suffering and anticipate His return. Furthermore, Paul's tireless preaching of the "lógos" (word/speech) until midnight is fundamentally Christ-centered, as the content of his message was always the Gospel of Jesus Christ—His life, death, resurrection, and Lordship 1 Corinthians 2:2. Christ Himself is the ultimate Word of God incarnate John 1:14, and Paul's ministry was to make this living Word known, equipping believers to live in light of His finished work and glorious future. Thus, every element of this early church gathering in Troas implicitly and explicitly points to the centrality and supremacy of Jesus Christ.