Acts 20:7

Upon the first day of the week

(εν δε μια των σαββατων). The cardinal μια used here for the ordinal πρωτη (Mark 16:9) like the Hebrew ehadh as in Mark 16:2; Matthew 28:1; Luke 24:1; John 20:1 and in harmony with the Koine idiom (Robertson, Grammar, p. 671). Either the singular (Mark 16:9) σαββατου or the plural σαββατον 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 1 Corinthians 16:2 it is implied by the collections stored on that day. In Revelation 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 John 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 Romans 14:5.When we were gathered together

(συνηγμενων ημων). Genitive absolute, perfect passive participle of συναγω, to gather together, a formal meeting of the disciples. See this verb used for gatherings of disciples in Acts 4:31; Acts 11:26; Acts 14:27; Acts 15:6; Acts 15:30; Acts 19:7; Acts 19:8; 1 Corinthians 5:4. In Hebrews 10:25 the substantive επισυναγωγην 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 John 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

(κλασα αρτον). First aorist active infinitive of purpose of κλαω. The language naturally bears the same meaning as in Acts 2:42, the Eucharist or the Lord's Supper which usually followed the Αγαπη. See 1 Corinthians 10:16. The time came, when the Αγαπη was no longer observed, perhaps because of the abuses noted in 1 Corinthians 11:20. Rackham argues that the absence of the article with bread here and its presence (τον αρτον) in verse Acts 20:11 shows that the Αγαπη is] referred to in verse Acts 20:7 and the Eucharist in verse Acts 20:11, but not necessarily so because τον αρτον may merely refer to αρτον in verse Acts 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

(διελεγετο). Imperfect middle because he kept on at length.Intending

(μελλω). Being about to, on the point of.On the morrow

(τη επαυριον). Locative case with ημερα understood after the adverb επαυριον. 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

(Παρετεινεν τον λογον). Imperfect active (same form as aorist) of παρατεινω, old verb to stretch beside or lengthwise, to prolong. Vivid picture of Paul's long sermon which went on and on till midnight (μεχρ μεσονυκτιου). 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.