7. upon the first day of the week, when the disciples came together--This, compared with 1Co 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. (Jamieson, Faucett, and Brown)
Ac 20:7
Verse 7. And upon the first day of the week. Showing thus that this day was then observed buy Christians as holy time. Comp. 1Co 16:2; Re 1:10.
To break bread. Evidently to celebrate the Lord's Supper. Comp. Ac 2:46. So the Syriac understands it, by translating it, "to break the Eucharist," i.e. the eucharistic bread. It is probable that the apostles and early Christians celebrated the Lord's Supper on every Lord's-day.
And continued his speech until midnight. The discourse of Paul continued until the breaking of day, Ac 20:11. But it was interrupted about midnight by the accident that occurred to Eutychus. The fact that Paul was about to leave them on the next day, probably to see them no more, was the principal reason why his discourse was so long continued. We are not to suppose, however, that it was one continued or set discourse. No small part of the time might have been passed in hearing and answering questions, though Paul was the chief speaker. The case proves that such seasons of extraordinary devotion may, in peculiar circumstances, be proper. Occasions may arise where it will be proper for Christians to spend a much longer time than usual in public worship. It is evident, however, that such seasons do not often occur.
{l} "first day" 1Co 16:2; Re 1:10
{m} "break bread" Ac 2:42,46; 1Co 10:16; 11:20-34 (Albert Barnes)
Act 20:7 -
Upon the first day of the week ([FONT="]en de miāi tōn sabbatōn[/FONT]). The cardinal [FONT="]miāi[/FONT] used here for the ordinal [FONT="]prōtēi[/FONT] (Mar_16:9) like the Hebrew ehadh as in Mar_16:2; Mat_28:1; Luk_24:1; Joh_20:1 and in harmony with the Koiné[28928]š idiom (Robertson, Grammar, p. 671). Either the singular (Mar_16:9) [FONT="]sabbatou[/FONT] or the plural [FONT="]sabbaton[/FONT] as here was used for the week (sabbath to sabbath). For the first time here we have services mentioned on the first day of the week though in 1Co_16:2 it is implied by the collections stored on that day. In Rev_1:10 the Lord’s day seems to be the day of the week on which Jesus rose from the grave. Worship on the first day of the week instead of the seventh naturally arose in Gentile churches, though Joh_20:26 seems to mean that from the very start the disciples began to meet on the first (or eighth) day. But liberty was allowed as Paul makes plain in Rom_14:5.
When we were gathered together ([FONT="]sunēgmenōn hēmōn[/FONT]). Genitive absolute, perfect passive participle of [FONT="]sunagō[/FONT], to gather together, a formal meeting of the disciples. See this verb used for gatherings of disciples in Act_4:31; Act_11:26; Act_14:27; Act_15:6, Act_15:30; Act_19:7, Act_19:8; 1Co_5:4. In Heb_10:25 the substantive [FONT="]episunagōgēn[/FONT] is used for the regular gatherings which some were already neglecting. It is impossible for a church to flourish without regular meetings even if they have to meet in the catacombs as became necessary in Rome. In Russia today the Soviets are trying to break up conventicles of Baptists. They probably met on our Saturday evening, the beginning of the first day at sunset. So these Christians began the day (Sunday) with worship. But, since this is a Gentile community, it is quite possible that Luke means our Sunday evening as the time when this meeting occurs, and the language in Joh_20:19 “it being evening on that day the first day of the week” naturally means the evening following the day, not the evening preceding the day.
To break bread ([FONT="]klasai arton[/FONT]). First aorist active infinitive of purpose of [FONT="]klaō[/FONT]. The language naturally bears the same meaning as in Act_2:42, the Eucharist or the Lord’s Supper which usually followed the [FONT="]Agapē[/FONT]. See note on 1Co_10:16. The time came, when the [FONT="]Agapē[/FONT] was no longer observed, perhaps because of the abuses noted in 1Co_11:20. Rackham argues that the absence of the article with bread here and its presence ([FONT="]ton arton[/FONT]) in Act_20:11shows that the [FONT="]Agapē[/FONT] is ] referred to in Act_20:7and the Eucharist in Act_20:11, but not necessarily so because [FONT="]ton arton[/FONT] may merely refer to [FONT="]arton[/FONT] in Act_20:7. At any rate it should be noted that Paul, who conducted this service, was not a member of the church in Troas, but only a visitor.
Discoursed ([FONT="]dielegeto[/FONT]). Imperfect middle because he kept on at length.
Intending ([FONT="]mellō[/FONT]). Being about to, on the point of.
On the morrow ([FONT="]tēi epaurion[/FONT]). Locative case with [FONT="]hēmerāi[/FONT] understood after the adverb [FONT="]epaurion[/FONT]. If Paul spoke on our Saturday evening, he made the journey on the first day of the week (our Sunday) after sunrise. If he spoke on our Sunday evening, then he left on our Monday morning.
Prolonged his speech ([FONT="]Pareteinen ton logon[/FONT]). Imperfect active (same form as aorist) of [FONT="]parateinō[/FONT], old verb to stretch beside or lengthwise, to prolong. Vivid picture of Paul’s long sermon which went on and on till midnight ([FONT="]mechri mesonuktiou[/FONT]). Paul’s purpose to leave early next morning seemed to justify the long discourse. Preachers usually have some excuse for the long sermon which is not always clear to the exhausted audience. (A.T. Robertson)
