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Acts 20:7
Verse
Context
Eutychus Revived at Troas
6And after the Feast of Unleavened Bread, we sailed from Philippi, and five days later we rejoined them in Troas, where we stayed seven days.7On the first day of the week we came together to break bread. Since Paul was ready to leave the next day, he talked to them and kept on speaking until midnight.
Sermons
J. Vernon McGee
Gerry Covenhoven
Ian PaisleyJoseph BalsanSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Upon the first day of the week - What was called κυριακη, the Lord's day, the Christian Sabbath, in which they commemorated the resurrection of our Lord; and which, among all Christians, afterwards took the place of the Jewish Sabbath. To break bread - To break eucaristia, the eucharist, as the Syriac has it; intimating, by this, that they were accustomed to receive the holy sacrament on each Lord's day. It is likely that, besides this, they received a common meal together. Some think the αγαπη, or love feast, is intended. Continued his speech until midnight - At what time he began to preach we cannot tell, but we hear when he concluded. He preached during the whole night, for he did not leave off till the break of the next day, Act 20:11, though about midnight his discourse was interrupted by the fall of Eutychus. As this was about the time of pentecost, and we may suppose about the beginning of May, as Troas was in about 40 degrees of north latitude, the sun set there at seven p.m. and rose at five a.m., so that the night was about eight hours long; and taking all the interruptions together, and they could not have amounted to more than two hours, and taking no account of the preceding day's work, Paul must have preached a sermon not less than six hours long. But it is likely that a good part of this time was employed in hearing and answering questions; for διελεγετο, and διαλεγομενου, may be thus understood.
Jamieson-Fausset-Brown Bible Commentary
upon the first day of the week, when the disciples came together--This, compared with Co1 16:2, and other similar allusions, plainly indicates that the Christian observance of the day afterwards distinctly called "the Lord's Day," was already a fixed practice of the churches. Paul preached--discoursed. The tense implies continued action--"kept discoursing."
John Gill Bible Commentary
And upon the first day of the week,.... Or Lord's day, Rev 1:10 and which Justin Martyr calls Sunday; on which day, he says (i), all, both in city and country, met in one place for religious worship; and on this day, it appears from hence, and from other places, that the apostles and primitive churches did meet together for religious exercises; see Joh 20:19 and so they did at Troas at this time, as follows: when the disciples came together to break bread; not to eat a common meal, or to make a feast, or grand entertainment for the apostle and his company, before they departed; but, as the Syriac version renders it, "to break the eucharist", by which the Lord's supper was called in the primitive times; or as the Arabic version, "to distribute the body of Christ", which is symbolically and emblematically held forth in the bread at the Lord's table. Now on the first day of the week, the disciples, or the members of the church at Troas, met together on this occasion, and the apostle, and those that were with him, assembled with them for the same purpose; the Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions read, "when we were come together"; Paul and his company, together with the church at Troas; for it is plain from hence that there was a church in this place, not only by disciples being here, but by the administration of the Lord's supper to them; and so there was in after ages. Who was the first pastor or bishop of this church, is not certain; perhaps Carpus, of whom mention is made in Ti2 4:13 though he is said to be bishop of other places; See Gill on Ti2 4:13. In the "second" century, in the times of Ignatius, there were brethren at Troas, from whence he wrote his epistles to the churches at Smyrna, and Philadelphia, and who are saluted in them by the brethren at Troas (k): in the third century, several martyrs suffered here, as Andreas, Paulus, Nicomachus, and Dionysia a virgin: in the "fifth" century, Pionius, bishop of Troas, was present at Constantinople at the condemnation of Eutyches, and afterwards he was in the council at Chalcedon; and even in the "eighth" century mention is made of Eustathius, bishop of Troas, in the Nicene council (l). Paul preached unto them; to the disciples that were gathered together, either before, or after, or at the time of breaking of bread; for this ordinance was not administered without some instructions about the nature, use, and design of it. Ready to depart on the morrow; this seems to be mentioned as a reason for what follows, continued his speech until midnight: since he was about to take his leave of them, and not knowing when he should see them again, or whether ever any more, he delivered a long discourse to them; which not only shows that he was full of matter, but that his affection for these saints, and his desire of doing them good, were very great, by imparting as much spiritual light and knowledge as he could unto them; and also his great zeal for the glory of God, and the interest of Christ, though he was to set forth on a journey the next morning. (i) Apolog. 2. p. 98. (k) Ignatii Epist. p. 9. 46. Ed. Voss. (l) Magdeburg. Hist. Eccles. cent. 3. c. 3. p. 11. cent. 5. c. 10. p. 603. cent. 8. c. 2. p. 4.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
20:7-12 On the first day of the week the early church commemorated Jesus’ resurrection (see Mark 16:9; cp. John 20:19; Rev 1:10). • This was Paul’s last visit to Troas, which included gathering to share in the Lord’s Supper. This meal probably included both communion and a common meal (cp. Acts 2:42, 46; Jude 1:12). • The remarkable feature of this gathering was the understated miraculous restoration of Eutychus, the young man who fell asleep on a windowsill and dropped three stories to his death (cp. Acts 9:36-41).
Acts 20:7
Eutychus Revived at Troas
6And after the Feast of Unleavened Bread, we sailed from Philippi, and five days later we rejoined them in Troas, where we stayed seven days.7On the first day of the week we came together to break bread. Since Paul was ready to leave the next day, he talked to them and kept on speaking until midnight.
- Scripture
- Sermons
- Commentary
Watchman Nee - a Modern Day Vessel (Testimony by Stephen Kaung)
By Watchman Nee9.1K1:00:12PSA 73:25MAT 6:33ACT 20:72TI 2:20HEB 12:1HEB 13:8JAS 1:22In this sermon, the speaker discusses the importance of breaking bread together as a way to remember the Lord. He shares the story of Lee Lung and his wife, who started breaking bread together and felt the presence of the Lord. The speaker also talks about the obedience of Lee Lung and how he yielded to the Lord's love and accepted Jesus as both his Savior and Lord. The sermon emphasizes the unity of brothers and sisters in consecrating their lives to the Lord and the importance of praying for others before preaching the gospel to them.
(Exodus) Exodus 12:5-8
By J. Vernon McGee4.8K07:50ExpositionalEXO 2:9EXO 12:5MAT 6:33MAT 19:14ACT 20:71CO 5:7In this sermon, the preacher shares his experiences as a young preacher in Middle Tennessee. He talks about how he used to hold meetings in country churches during the summer and how he learned to engage with the congregation, including mothers with restless babies. The preacher then focuses on the significance of the Passover lamb in the Bible, explaining that it symbolizes Christ and his sacrifice for humanity. He highlights the unity of the Israelite families in participating in the Passover and emphasizes that Christ is the ultimate Passover lamb for all believers.
(Following the Footsteps of Christ) the Woman at the Well
By Willie Mullan1.4K57:01Footsteps Of ChristMAT 2:11MAT 9:18MAT 14:30MAT 14:33JHN 4:28JHN 4:42ACT 20:7In this sermon, the preacher emphasizes the importance of doing God's will and not going against His word. He uses examples from the Bible, such as Peter walking on water and the disciples recognizing Jesus as the Son of God, to illustrate the urgency of the task of spreading the Gospel. The preacher also highlights the need for believers to have a deep concern for the souls of others, especially their own family members who may not know Christ. The sermon concludes with a reference to the story of Jesus and the Samaritan woman at the well, highlighting how Jesus patiently and graciously drew her to Himself.
1 Corinthians 12:2
By Gerry Covenhoven92145:05ACT 20:7ROM 12:6The video discusses the scriptural approach to Bible study and the importance of participation from multiple individuals. It emphasizes the idea of dialogue and interaction during these study sessions, rather than one person delivering a long message. The speaker also highlights the concept of spiritual gifts and how they are distributed by God according to each person's abilities. The video mentions the example of the Dunning Park Assembly in Detroit, where a speaker's committee helps individuals improve their speaking skills through feedback and guidance.
Midnight! What Then?
By Ian Paisley83627:25GEN 19:17GEN 22:1EXO 12:23MAT 24:42MAT 25:6LUK 13:25ACT 20:7In this sermon, the preacher focuses on the parable of the ten virgins from the Bible. He emphasizes the importance of being prepared and ready for the return of Christ. The five foolish virgins, who did not have enough oil for their lamps, represent those who are unprepared and lacking in faith. The preacher warns against the consequences of not being ready and urges the audience to watch and be prepared for the coming of the Son of Man.
Eternity to Eternity 06 Genesis 1:9
By Joseph Balsan7871:02:54GenesisGEN 1:9ISA 46:9MAT 6:33ACT 15:18ACT 20:7ROM 8:281CO 16:2In this sermon, the preacher discusses the concept of completion and the finished work of Jesus on the cross. He shares the story of Hudson Taylor, who initially had doubts about God and the Bible but had a transformative experience while reading a gospel leaflet. The preacher then goes on to explain the six days of reconstruction in Genesis, highlighting how God brought light into the chaotic creation and separated the waters. The sermon emphasizes the significance of Jesus' cry, "It is finished," and prompts listeners to reflect on what was truly finished on the cross.
Why Are People Falling Out of the Church?
By Greg Locke74455:55ACT 20:7In this sermon, the speaker begins by talking about his love for watching boxing matches and how he enjoys seeing a good fight that goes several rounds. He then transitions to the topic of the Christian life, emphasizing that it is not always easy to read the Bible, pray, give, or show love and compassion towards others. He warns against being complacent and not staying in the fight for righteousness. The speaker shares a personal experience of witnessing someone who was once on fire for God but ended up falling away, emphasizing the importance of staying committed to Christ.
The Importance of Worship
By Danny Bond63047:42PSA 95:6MAT 6:33JHN 4:23ACT 20:7HEB 10:25REV 1:10REV 14:6In this sermon, the speaker emphasizes the importance of worship in the context of the end times and the imminent return of Jesus Christ. He states that worship is the ultimate purpose of redemption and the ultimate focus of the Bible. The speaker also highlights that worship is the ultimate destiny of believers and should be the ultimate priority for all who know God. He concludes by discussing the practice of God-centered worship, emphasizing the need for both truth and spirit in worship and cautioning against extremes that deviate from genuine worship.
Uncreated Life
By Ernest O'Neill60837:52ACT 20:7In this sermon, the speaker discusses the importance of establishing historical facts, particularly in relation to the resurrection of Jesus Christ. He mentions four rules that historians and philosophers use to determine the validity of a matter of fact. The first rule is that the event must be something that can be witnessed by the senses, such as seeing or hearing. The second rule is that public monuments and actions must be performed to preserve the memory of the event. The third rule is that these monuments and actions must be instituted from the time the event occurred to prevent the development of legends and myths. The speaker emphasizes that the resurrection of Jesus meets these criteria, as it was witnessed by many people and has been commemorated through the centuries, providing strong evidence for its occurrence.
God of the Bible vs. the 'God' of Today
By Rolfe Barnard4871:02:47GodPRO 4:23MAT 6:33ACT 20:7ROM 1:16HEB 10:252PE 3:13In this sermon, the speaker emphasizes the importance of focusing on winning individuals for God rather than trying to win everyone. He shares an illustration about a negative experience he had with a church leader who didn't agree with his preaching style. The speaker also mentions a powerful moment when he witnessed the impact of his preaching in New York City, where people were moved by his message and brought to the mission for help. He then discusses the concept of the God of the Bible versus the God of today and highlights the significance of knowing the only true God for eternal life, as stated in the Bible.
The Eucharistic Feast
By Todd Atkinson36529:49EucharistGEN 8:1EXO 12:14PSA 77:11MAT 26:26LUK 22:19ACT 20:71CO 11:23In this sermon, the preacher discusses the division between the haves and the have nots in the Corinthian church. He emphasizes that this division goes against the principles of Christian community. The preacher highlights that Paul, the spiritual father of the church, addresses this issue by reminding them of the centrality of the cross and the true meaning of the Lord's supper. He quotes the words of Jesus from the last supper, emphasizing their importance and how they can rectify the situation. The preacher also mentions that Lent is his favorite time of the church year, as it allows him to reflect on the cross and its significance in his life.
Be "In the Spirit" Every Day in the New Year (2013)
By Zac Poonen0Being in the SpiritHearing God's VoiceACT 20:71CO 16:2COL 2:16COL 3:2REV 1:10Zac Poonen emphasizes the importance of being 'in the Spirit' daily, particularly as we enter a new year. He explains that the early disciples gathered on the Lord's Day to strengthen one another, free from the constraints of special days, and that being in the Spirit allows us to hear God's voice amidst the distractions of the world. Poonen likens our minds to a radio, suggesting that tuning into spiritual matters enables us to receive divine messages, while tuning into worldly concerns leads to confusion and anxiety. He challenges believers to remain sensitive to sin and humble before God to fully experience His guidance and communication. As we embark on a new year, he encourages everyone to cultivate a spirit-filled life to hear the Lord's voice clearly.
Keeping the Vision
By Smith Wigglesworth0Holy SpiritEmpowerment for MinistryMAT 5:10ACT 20:7GAL 2:20EPH 1:17COL 2:9Smith Wigglesworth emphasizes the transformative power of the Holy Spirit in the sermon 'Keeping the Vision.' He explains that true success in life comes from being filled with the Spirit, which empowers believers to become instruments of God's glory. Wigglesworth illustrates this through the life of Paul, who, after being filled with the Holy Spirit, became a powerful witness for Christ despite facing persecution. He encourages believers to seek a deeper relationship with God, allowing the Holy Spirit to lead and guide them in their ministry. Ultimately, he calls for a renewed vision and commitment to living a life fully surrendered to God's purpose.
Questions/answers on the Sabbath
By James Blaine Chapman0ACT 20:7ROM 14:5GAL 5:1COL 2:16HEB 4:9James Blaine Chapman addresses the misconception that the Roman Catholic Church changed the Sabbath day from Saturday to Sunday, clarifying that the Christian Sabbath has always been observed on Sunday to commemorate the Lord's Resurrection. He explains the historical context of the Jewish Sabbath and the Christian Sabbath, emphasizing the spiritual rest and holiness that believers experience through the Holy Spirit. Chapman encourages believers to focus on entering into the spiritual rest provided by God, rather than getting caught up in legalistic debates about specific days of the week.
The Lord's Supper. Cont.
By George Cutting0GEN 40:23ACT 20:71CO 11:261CO 11:281PE 2:5REV 1:6George Cutting preaches about the importance of partaking in the Lord's supper with reverence and gratitude, reflecting on the sacrifice of Jesus and eagerly anticipating His return. He highlights the neglect and ingratitude shown by some towards this sacred act, contrasting it with the deep love and sacrifice of Christ. Cutting emphasizes the need for self-judgment before partaking in the Lord's supper, acknowledging our unworthiness and focusing on the worthiness of Christ who died for us.
Your Position Tested
By George Cutting0MAT 18:20JHN 20:19ACT 20:71CO 10:161CO 11:23EPH 4:3George Cutting challenges the congregation to imagine the early disciples like Peter, James, and John living in modern times, meeting in the simplicity of divine order as at the beginning, free from denominational labels and human rules, solely focused on the fellowship of the apostles and the breaking of bread in remembrance of Christ. He emphasizes the importance of leaving sectarian ground and embracing the apostles' doctrine to experience true fellowship and unity in Christ, guided by the eternal Word that the apostles lived by.
Homily 43 on the Acts of the Apostles
By St. John Chrysostom0PSA 78:50EZK 9:8EZK 16:2MIC 1:11MAT 10:40MAT 25:21ACT 20:1ACT 20:71CO 9:222CO 6:3John Chrysostom preaches on the events in Acts 20:1-16, focusing on Paul's journey through Macedonia and Greece, emphasizing the importance of preaching and comforting believers amidst persecution. Chrysostom highlights Paul's dedication to teaching and the miraculous event of Eutychus being raised from the dead after falling asleep during Paul's midnight sermon. He encourages the congregation to imitate Paul's sacrificial love for Christ and willingness to endure hardships for the sake of others, urging them to have a compassionate heart and to weep for those who suffer unjustly, following the example of the prophets.
Being "In the Spirit"
By Zac Poonen0ACT 20:71CO 16:2COL 2:16COL 3:2REV 1:10Zac Poonen preaches on the importance of being 'in the Spirit' like John was when he received the revelation on the Lord's day. He emphasizes the need for believers to tune their minds to the things above, to hear God's voice clearly amidst the clamor of worldly distractions and temptations. Poonen challenges listeners to stay sensitive to sin, walk in humility, and be open to hearing what the Lord is saying, especially in these last days of the age.
Where Should I Go to Church?
By Brent Barnett0MAT 16:16MAT 18:15MAT 28:20MRK 11:17JHN 13:34ACT 20:71CO 16:2EPH 4:101TI 3:15HEB 10:23Brent Barnett emphasizes the importance of believers gathering together as the church, a place for worship, confession of faith, and mutual encouragement. The local church is a community of imperfect individuals striving to grow in Christlikeness, supporting one another in love and good deeds. Sound doctrine is crucial in choosing a church, ensuring it aligns with the truth of God's Word and teaches the full counsel of God. Worship should be done in spirit and truth, with a right heart attitude and a yielding to the Holy Spirit's work in our lives.
The Observance of the Lord's D
By Andrew Borland0MAT 28:1ACT 2:1ACT 20:71CO 16:2REV 1:10Andrew Borland preaches about the significance of observing the Lord's day, emphasizing that it celebrates the New Creation and Christ's resurrection. Believers are encouraged to keep the first day of the week, not as a mere duty, but from the heart, in remembrance of Christ's sacrifice and resurrection. The observance of the first day is supported by various events in the Bible, such as Christ's resurrection, the descent of the Holy Spirit, and the disciples gathering to break bread. The focus is on the spiritual significance and unity of believers in commemorating the Lord's death and resurrection on the first day of the week.
Jesus in the Midst
By W.W. Fereday0MAT 18:20JHN 20:19ACT 20:7ROM 8:1W.W. Fereday preaches on the profound impact of examining the closing chapters of the gospels, reflecting on the sufferings, death, and resurrection of Jesus, emphasizing His love and sacrifice for humanity. John 20 portrays Jesus as risen, conquering death and glorifying God, offering hope and relationship with the Father. The presence of Jesus among His disciples on the first day of the week symbolizes the Christian assembly, highlighting the significance of meeting on this day to commemorate His resurrection and the new order of redemption and righteousness brought by His sacrifice.
A Short Examination of Some of the Scripture-Proofs, Alledged by the Divines at Westminster
By Robert Barclay0EXO 20:8PRO 22:19ISA 8:19MAT 4:4LUK 1:3ACT 20:7ROM 15:41CO 16:1HEB 1:12PE 1:19REV 1:10Robert Barclay addresses the assertions made by others regarding God's will being wholly committed to writing and the ceasing of former ways of revelation. He refutes these claims by examining various Scriptures, highlighting that the conclusions drawn are not logically sound. Additionally, he challenges the notion that the Sabbath was changed to the first day of the week and that there are only two sacraments under the Gospel, providing counterarguments based on Scripture and reasoning. Barclay emphasizes the importance of aligning beliefs with the true teachings of the Bible rather than relying on human interpretations.
The Sect Everywhere Spoken Against
By Elijah Goodwin0ACT 20:7Elijah Goodwin preaches about the ancient sect in Acts, emphasizing their adherence to the teachings of the apostles and prophets, their practice of baptism for the remission of sins, and their observance of the Lord's Supper on the first day of the week. He contrasts the principles of this sect with the claims of modern churches regarding apostolic succession, urging listeners to examine the faith and practices of any denomination to determine if it aligns with the original sect described in the Bible.
The Perpetuity and Change of the Sabbath
By Jonathan Edwards0ISA 65:17JER 16:14MAT 24:20ACT 20:71CO 16:1REV 1:10Jonathan Edwards preaches about the perpetuity and change of the Sabbath, emphasizing that it is the mind and will of God that the first day of the week should be set apart for religious exercises among Christians. He delves into the historical and biblical evidence supporting the observance of the Lord's day, highlighting the significance of Christ's resurrection on the first day of the week, the apostolic traditions, and the universal practice of the early Christian church. Edwards argues that the gradual revelation of this change was due to Christ's tenderness towards the Jewish customs and the careful guidance of the Holy Spirit in establishing this new day of worship.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Upon the first day of the week - What was called κυριακη, the Lord's day, the Christian Sabbath, in which they commemorated the resurrection of our Lord; and which, among all Christians, afterwards took the place of the Jewish Sabbath. To break bread - To break eucaristia, the eucharist, as the Syriac has it; intimating, by this, that they were accustomed to receive the holy sacrament on each Lord's day. It is likely that, besides this, they received a common meal together. Some think the αγαπη, or love feast, is intended. Continued his speech until midnight - At what time he began to preach we cannot tell, but we hear when he concluded. He preached during the whole night, for he did not leave off till the break of the next day, Act 20:11, though about midnight his discourse was interrupted by the fall of Eutychus. As this was about the time of pentecost, and we may suppose about the beginning of May, as Troas was in about 40 degrees of north latitude, the sun set there at seven p.m. and rose at five a.m., so that the night was about eight hours long; and taking all the interruptions together, and they could not have amounted to more than two hours, and taking no account of the preceding day's work, Paul must have preached a sermon not less than six hours long. But it is likely that a good part of this time was employed in hearing and answering questions; for διελεγετο, and διαλεγομενου, may be thus understood.
Jamieson-Fausset-Brown Bible Commentary
upon the first day of the week, when the disciples came together--This, compared with Co1 16:2, and other similar allusions, plainly indicates that the Christian observance of the day afterwards distinctly called "the Lord's Day," was already a fixed practice of the churches. Paul preached--discoursed. The tense implies continued action--"kept discoursing."
John Gill Bible Commentary
And upon the first day of the week,.... Or Lord's day, Rev 1:10 and which Justin Martyr calls Sunday; on which day, he says (i), all, both in city and country, met in one place for religious worship; and on this day, it appears from hence, and from other places, that the apostles and primitive churches did meet together for religious exercises; see Joh 20:19 and so they did at Troas at this time, as follows: when the disciples came together to break bread; not to eat a common meal, or to make a feast, or grand entertainment for the apostle and his company, before they departed; but, as the Syriac version renders it, "to break the eucharist", by which the Lord's supper was called in the primitive times; or as the Arabic version, "to distribute the body of Christ", which is symbolically and emblematically held forth in the bread at the Lord's table. Now on the first day of the week, the disciples, or the members of the church at Troas, met together on this occasion, and the apostle, and those that were with him, assembled with them for the same purpose; the Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions read, "when we were come together"; Paul and his company, together with the church at Troas; for it is plain from hence that there was a church in this place, not only by disciples being here, but by the administration of the Lord's supper to them; and so there was in after ages. Who was the first pastor or bishop of this church, is not certain; perhaps Carpus, of whom mention is made in Ti2 4:13 though he is said to be bishop of other places; See Gill on Ti2 4:13. In the "second" century, in the times of Ignatius, there were brethren at Troas, from whence he wrote his epistles to the churches at Smyrna, and Philadelphia, and who are saluted in them by the brethren at Troas (k): in the third century, several martyrs suffered here, as Andreas, Paulus, Nicomachus, and Dionysia a virgin: in the "fifth" century, Pionius, bishop of Troas, was present at Constantinople at the condemnation of Eutyches, and afterwards he was in the council at Chalcedon; and even in the "eighth" century mention is made of Eustathius, bishop of Troas, in the Nicene council (l). Paul preached unto them; to the disciples that were gathered together, either before, or after, or at the time of breaking of bread; for this ordinance was not administered without some instructions about the nature, use, and design of it. Ready to depart on the morrow; this seems to be mentioned as a reason for what follows, continued his speech until midnight: since he was about to take his leave of them, and not knowing when he should see them again, or whether ever any more, he delivered a long discourse to them; which not only shows that he was full of matter, but that his affection for these saints, and his desire of doing them good, were very great, by imparting as much spiritual light and knowledge as he could unto them; and also his great zeal for the glory of God, and the interest of Christ, though he was to set forth on a journey the next morning. (i) Apolog. 2. p. 98. (k) Ignatii Epist. p. 9. 46. Ed. Voss. (l) Magdeburg. Hist. Eccles. cent. 3. c. 3. p. 11. cent. 5. c. 10. p. 603. cent. 8. c. 2. p. 4.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
20:7-12 On the first day of the week the early church commemorated Jesus’ resurrection (see Mark 16:9; cp. John 20:19; Rev 1:10). • This was Paul’s last visit to Troas, which included gathering to share in the Lord’s Supper. This meal probably included both communion and a common meal (cp. Acts 2:42, 46; Jude 1:12). • The remarkable feature of this gathering was the understated miraculous restoration of Eutychus, the young man who fell asleep on a windowsill and dropped three stories to his death (cp. Acts 9:36-41).