On the first day of the week, when we were gathered together to break bread, Paul talked with them, intending to depart on the next day, and he prolonged his speech until midnight. There were many lamps in the upper room where we were gathered. And a young man named Eutychus, sitting at the window, sank into a deep sleep as Paul talked still longer. And being overcome by sleep, he fell down from the third story and was taken up dead. But Paul went down and bent over him, and taking him in his arms, said, “Do not be alarmed, for his life is in him.” And when Paul had gone up and had broken bread and eaten, he conversed with them a long while, until daybreak, and so departed. And they took the youth away alive, and were not a little comforted. But going ahead to the ship, we set sail for Assos, intending to take Paul aboard there, for so he had arranged, intending himself to go by land. And when he met us at Assos, we took him on board and went to Mitylene. And sailing from there we came the following day opposite Chios; the next day we touched at Samos; and the day after that we went to Miletus. For Paul had decided to sail past Ephesus, so that he might not have to spend time in Asia, for he was hastening to be at Jerusalem, if possible, on the day of Pentecost.
On the first day of the week - "This became the regular day of worship for Christians in remembrance of Christ's resurrection on Sunday. The meetings was held Sunday night because many had to work during the daytime." (Ryrie)
"A comparison of Acts 20:7 with 1 Cor. 16:2 seems to indicate that already it had become the custom of the believers to meet together on 'the first day of the week,' rather than on the Sabbath, so that Paul's 'custom' of going into the synagogue on the Sabbath days was rather in order that he might minister to them when they were assembled together. Probably the Christian believers met on our Saturday night, however, since according to Jewish reckoning sundown on Saturday evening marked the close of the Sabbath and the beginning of the next day." (Stam)
had broken bread and eaten - "To break bread means 'to observe the Lord's Supper." (Ryrie) [is this true? or is Ryrie reading into it?]
"The breaking of bread is a familiar Hebraism for dining together (See Matt 14:19; Acts 2:46, et al) and does not necessarily refer to the celebration of the Lord's supper. Further, the fact that the original word for 'eat' in Verse 11 is geuomai, 'to taste,' would sooner indicate that the Lord's supper is not referred to, for the word used in the records of the Lord's supper is not geuomai, but phago, the more usual word for eat. The word taste is doubtless used here because, the anxiety being now passed, he enjoyed the food. In both Verses 7 and 11 the context must decide whether the breaking of bread refers to the Lord's supper or to a common meal." (Stam)
Eutychus - "Eutychus means Fortunate, and fortunate he was that Paul was the preacher that night, for by the goodness and power of God the apostle restored him to life." (Stam)
and so departed - "The 'so' is emphasized in the Greek to call attention to the happy circumstances attending his departure." (Stam)
set sail for Assos - "An ancient city of Mysia, some miles east of Cape Lectum, a promontory which had to be rounded by the vessel on leaving Troas. It was an important coasting station, with a fair harbour. A Roman road connected it by land with Troas, the distance being about twenty miles. This was a short route compared with the detour by sea, and would be more quickly traversed." (Walker)
went to Mitylene - "The chief town of the island of Lesbos, about twelve miles from the coast of Asia. The run from Assos to Mitylene is about thirty miles. It was a town of some historical importance. We notice, from the runs of the ship, that it stopped every evening. The reason is that the prevailing wind in the Aegean in the summer months is from the north. It springs up in the early morning and drops in the late afternoon, so that sailing vessels are becalmed. Thus St. Paul's ship would start in the very early morning and anchor in the evening. St. Luke's notices of seaports, etc. betray his Greek interest in nautical matters (Acts 13:4;14:25;16:11;18:22;20:15;21:3,7; 27:2,3,5,7,8,12,41; 28:11-13)." (Walker)
Chios - "An island of some size (thirty-two miles long by eight to eighteen miles broad) separated from the Asian mainland by a channel which varies in breadth from five miles at its narrowest part. St. Paul's ship sailed down this channel. The island claimed to be the birth-place of the poet Homer." (Walker)
Samos - "An important Aegean island, separated by narrow straits from the Asian mainland,—a historic spot where the Greeks won a famous victory over the Persians. It was noted for its science and arts. St. Paul's vessel had to round the west point of Samos, and then bear inwards towards Miletus. The Bezan text, supported by other ancient authorities, adds 'and tarried at Trogyllium'. This is probably correct. Trogyllium is the promontory on the mainland, on the other side of the straits, opposite Samos, at the entrance of the Gulf of Ephesus. When the ship reached this point, the wind dropped, and they had to anchor for the night and forego their intention of pushing on the same day to Miletus." (Walker)
Miletus - "On the coast of Caria,—once the most famous of the Ionian cities. It had suck, under the Romans, to a second-rate town, as the silting up of the river Menander gradually reduced it importance and finally rendered it useless as a port. In St. Paul's days, it was practically the port of Ephesus, which city had long eclipsed Miletus. The run from Trogyllium was only about twenty-three miles." (Walker)
he was hastening to be at Jerusalem, if possible, on the day of Pentecost - "Perhaps this is the place to consider whether Paul was right or wrong in making this last journey to Jerusalem. This is by no means easy to determine and, depend upon it: those who deal with the subject as though it were a simple matter have given serious consideration to only one side of it—their side ... We venture, therefore, to list the main Scriptural arguments on both sides and then see how they may be reconciled.
THE ARGUMENTS FOR PAUL'S GOING TO JERUSALEM AT THIS TIME
These are mostly as follows:
1. Paul's plans were not made 'according to the flesh' (2 Cor 1:15-17).
2. Later, standing before the Sanhedrin, and still later, in a letter to Timothy, he declared that from his youth he had served God with a clear conscience (Acts 23:1; 2 Tim 1:3).
3. He declared his determination to continue the journey to Jerusalem that he might finish his course and his ministry 'with joy' (Acts 20:24).
4. When his friends could not dissuade him from his purpose, they said: 'The will of the Lord be done' (Acts 21:14).
5. After Paul had reached Jerusalem the Lord, rather than rebuking him, encouraged him saying: 'Be of good cheer, Paul; for as thou hast testified of me in Jerusalem, so much thou bear witness also at Rome' (Acts 23:11).
6. Shortly before his death Paul wrote: 'I have fought a good fight, I have finished my course, I have kept the faith,' (2 Tim 4:7)...
THE ARGUMENTS AGAINST PAUL'S GOING TO JERUSALEM AT THIS TIME
These, in turn, are mostly as follows:
1. Paul went to Jerusalem at this time, among other things, 'to testify the gospel of the grace of God' (Acts 20:24) but long before this God had commanded Paul to leave Jerusalem, explaining: 'for they will not receive they testimony concerning Me' (Acts 22:18).
2. There is no record that he testified 'the gospel of the grace of God' on this visit to Jerusalem. He certainly did not do so by subjecting himself to a Jewish ceremony.
3. There is no record that the Lord Jesus or the Holy Spirit directed Paul to make this visit to Jerusalem (Ctr. Gal 2:2). If he had been so directed, surely it would have been so stated, in view of all the warnings and pleas against his going.
4. While on the way, he received several warnings from the Spirit as to what would befall him if he went up to Jerusalem (Acts 20:23; 21:10,11) and it is distinctly stated that the disciples at Tyre 'said to Paul through the Spirit, that he should not go up to Jerusalem' (Acts 21:4).
5. He was taken from Jerusalem to Rome as 'the prisoner of Jesus Christ for you Gentiles' (Eph 3:1). He was also a prisoner for Christ, but in this connection he was the prisoner of Christ for the sake of the Gentiles." (Stam)
"A considerable majority of translations render the word spirit with a small 's' in both Acts 19:21 and 20:22 as the natural meaning of the original. That this is correct is further confirmed by the fact that unquestionably the Holy Spirit is referred to in all three of the warnings and exhortations not to go to Jerusalem. If the above two passages, then, also referred to the Holy Spirit we would be confronted with the contradictory situation of the Holy Spirit influencing him both to go and not to go." (Stam)
"There is no indication in the record that Paul was in the directive will of God in going to Jerusalem, yet it is evident also that he was not consciously out of God's will in going; indeed, he felt himself bound, by the highest part of his nature, to go. The apostle had three reasons for going to Jerusalem at this time: 1.) 'to minister unto the saints' (Rom 15:25) 2.) 'to worship' (Acts 20:16; 24:11) and 3.) 'to testify the gospel of the grace of God' (Acts 20:24). The first two were to foster better relations between the Jewish believers and the Gentile churches and to show both believers and unbelievers at Jerusalem that he did not despise the law of Moses." (Stam)
On the first day of the week - "This became the regular day of worship for Christians in remembrance of Christ's resurrection on Sunday. The meetings was held Sunday night because many had to work during the daytime." (Ryrie)
"A comparison of Acts 20:7 with 1 Cor. 16:2 seems to indicate that already it had become the custom of the believers to meet together on 'the first day of the week,' rather than on the Sabbath, so that Paul's 'custom' of going into the synagogue on the Sabbath days was rather in order that he might minister to them when they were assembled together. Probably the Christian believers met on our Saturday night, however, since according to Jewish reckoning sundown on Saturday evening marked the close of the Sabbath and the beginning of the next day." (Stam)
had broken bread and eaten - "To break bread means 'to observe the Lord's Supper." (Ryrie) [is this true? or is Ryrie reading into it?]
"The breaking of bread is a familiar Hebraism for dining together (See Matt 14:19; Acts 2:46, et al) and does not necessarily refer to the celebration of the Lord's supper. Further, the fact that the original word for 'eat' in Verse 11 is geuomai, 'to taste,' would sooner indicate that the Lord's supper is not referred to, for the word used in the records of the Lord's supper is not geuomai, but phago, the more usual word for eat. The word taste is doubtless used here because, the anxiety being now passed, he enjoyed the food. In both Verses 7 and 11 the context must decide whether the breaking of bread refers to the Lord's supper or to a common meal." (Stam)
Eutychus - "Eutychus means Fortunate, and fortunate he was that Paul was the preacher that night, for by the goodness and power of God the apostle restored him to life." (Stam)
and so departed - "The 'so' is emphasized in the Greek to call attention to the happy circumstances attending his departure." (Stam)
set sail for Assos - "An ancient city of Mysia, some miles east of Cape Lectum, a promontory which had to be rounded by the vessel on leaving Troas. It was an important coasting station, with a fair harbour. A Roman road connected it by land with Troas, the distance being about twenty miles. This was a short route compared with the detour by sea, and would be more quickly traversed." (Walker)
went to Mitylene - "The chief town of the island of Lesbos, about twelve miles from the coast of Asia. The run from Assos to Mitylene is about thirty miles. It was a town of some historical importance. We notice, from the runs of the ship, that it stopped every evening. The reason is that the prevailing wind in the Aegean in the summer months is from the north. It springs up in the early morning and drops in the late afternoon, so that sailing vessels are becalmed. Thus St. Paul's ship would start in the very early morning and anchor in the evening. St. Luke's notices of seaports, etc. betray his Greek interest in nautical matters (Acts 13:4;14:25;16:11;18:22;20:15;21:3,7; 27:2,3,5,7,8,12,41; 28:11-13)." (Walker)
Chios - "An island of some size (thirty-two miles long by eight to eighteen miles broad) separated from the Asian mainland by a channel which varies in breadth from five miles at its narrowest part. St. Paul's ship sailed down this channel. The island claimed to be the birth-place of the poet Homer." (Walker)
Samos - "An important Aegean island, separated by narrow straits from the Asian mainland,—a historic spot where the Greeks won a famous victory over the Persians. It was noted for its science and arts. St. Paul's vessel had to round the west point of Samos, and then bear inwards towards Miletus. The Bezan text, supported by other ancient authorities, adds 'and tarried at Trogyllium'. This is probably correct. Trogyllium is the promontory on the mainland, on the other side of the straits, opposite Samos, at the entrance of the Gulf of Ephesus. When the ship reached this point, the wind dropped, and they had to anchor for the night and forego their intention of pushing on the same day to Miletus." (Walker)
Miletus - "On the coast of Caria,—once the most famous of the Ionian cities. It had suck, under the Romans, to a second-rate town, as the silting up of the river Menander gradually reduced it importance and finally rendered it useless as a port. In St. Paul's days, it was practically the port of Ephesus, which city had long eclipsed Miletus. The run from Trogyllium was only about twenty-three miles." (Walker)
he was hastening to be at Jerusalem, if possible, on the day of Pentecost - "Perhaps this is the place to consider whether Paul was right or wrong in making this last journey to Jerusalem. This is by no means easy to determine and, depend upon it: those who deal with the subject as though it were a simple matter have given serious consideration to only one side of it—their side ... We venture, therefore, to list the main Scriptural arguments on both sides and then see how they may be reconciled.
THE ARGUMENTS FOR PAUL'S GOING TO JERUSALEM AT THIS TIME
These are mostly as follows:
1. Paul's plans were not made 'according to the flesh' (2 Cor 1:15-17).
2. Later, standing before the Sanhedrin, and still later, in a letter to Timothy, he declared that from his youth he had served God with a clear conscience (Acts 23:1; 2 Tim 1:3).
3. He declared his determination to continue the journey to Jerusalem that he might finish his course and his ministry 'with joy' (Acts 20:24).
4. When his friends could not dissuade him from his purpose, they said: 'The will of the Lord be done' (Acts 21:14).
5. After Paul had reached Jerusalem the Lord, rather than rebuking him, encouraged him saying: 'Be of good cheer, Paul; for as thou hast testified of me in Jerusalem, so much thou bear witness also at Rome' (Acts 23:11).
6. Shortly before his death Paul wrote: 'I have fought a good fight, I have finished my course, I have kept the faith,' (2 Tim 4:7)...
THE ARGUMENTS AGAINST PAUL'S GOING TO JERUSALEM AT THIS TIME
These, in turn, are mostly as follows:
1. Paul went to Jerusalem at this time, among other things, 'to testify the gospel of the grace of God' (Acts 20:24) but long before this God had commanded Paul to leave Jerusalem, explaining: 'for they will not receive they testimony concerning Me' (Acts 22:18).
2. There is no record that he testified 'the gospel of the grace of God' on this visit to Jerusalem. He certainly did not do so by subjecting himself to a Jewish ceremony.
3. There is no record that the Lord Jesus or the Holy Spirit directed Paul to make this visit to Jerusalem (Ctr. Gal 2:2). If he had been so directed, surely it would have been so stated, in view of all the warnings and pleas against his going.
4. While on the way, he received several warnings from the Spirit as to what would befall him if he went up to Jerusalem (Acts 20:23; 21:10,11) and it is distinctly stated that the disciples at Tyre 'said to Paul through the Spirit, that he should not go up to Jerusalem' (Acts 21:4).
5. He was taken from Jerusalem to Rome as 'the prisoner of Jesus Christ for you Gentiles' (Eph 3:1). He was also a prisoner for Christ, but in this connection he was the prisoner of Christ for the sake of the Gentiles." (Stam)
"A considerable majority of translations render the word spirit with a small 's' in both Acts 19:21 and 20:22 as the natural meaning of the original. That this is correct is further confirmed by the fact that unquestionably the Holy Spirit is referred to in all three of the warnings and exhortations not to go to Jerusalem. If the above two passages, then, also referred to the Holy Spirit we would be confronted with the contradictory situation of the Holy Spirit influencing him both to go and not to go." (Stam)
"There is no indication in the record that Paul was in the directive will of God in going to Jerusalem, yet it is evident also that he was not consciously out of God's will in going; indeed, he felt himself bound, by the highest part of his nature, to go. The apostle had three reasons for going to Jerusalem at this time: 1.) 'to minister unto the saints' (Rom 15:25) 2.) 'to worship' (Acts 20:16; 24:11) and 3.) 'to testify the gospel of the grace of God' (Acts 20:24). The first two were to foster better relations between the Jewish believers and the Gentile churches and to show both believers and unbelievers at Jerusalem that he did not despise the law of Moses." (Stam)
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