Act 20:6-7 | KingComments | STEP | After the uproar, Paul calls the disciples of Ephesus with him and exhorts them. He leaves them and goes on a journey to Macedonia, as he had purposed ( ). There he writes his second letter to the Corinthians after hearing the good news from Titus about the reaction of the church in Corinth to his first letter to them. In a few words the journey through Macedonia is depicted, without place names or length of stay. During his transit Paul did visit and speak to the believers each time. Although there is no mention of a long stay, he did not speak fleeting and superficial words. He admonished or encouraged the believers intensively, with “much exhortation”. He has encouraged them, built them up on their most holy faith. Then he arrives in Greece, without any place being mentioned here either. In the three months that Paul is in Greece, he will certainly have visited the church in Corinth. In these three months he writes from Corinth his letter to the Romans. He renounces his plan to sail to Syria. He would have been happy to sail to Syria, because then he would have been able to go via Antioch to Jerusalem and carry out the first part of his purpose. But the forming of a plot of the Jews against him prompted him to change his itinerary. They decided to launch another attack against him. This led him to decide to return by land through Macedonia. In this he was undoubtedly guided by the Spirit, but it is also connected with his own considerations how he should react to the plan of the Jews to kill him. Luke then lists Paul’s travelling companions. There are seven of them. The list of names shows the interest that God has in people who accompany Paul and support his service. They come from different places where Paul preached the gospel and taught the believers. Sopater comes from Berea, where the believers have willingly accepted the Word that Paul brought, while examining daily the Scriptures to see if what Paul said corresponds to it ( ). Such a willing believer, shaped by the Scriptures, would have been a great support for Paul. He is the son of Pyrrhus, which means ‘ardent’. Perhaps Sopater, like Apollos, is ‘ardent in spirit’. Aristarchus and Secundus come from Thessalonica where Paul preached the Lord Jesus as King ( ). They put themselves under His authority. Aristarchus is called by Paul his ‘fellow prisoner’ and his ‘fellow laborer’ ( ; ). Secundus means ‘second’, a name that indicates that he takes the second place and that to him the Lord Jesus is the First. Gaius comes from Derbe, where Timothy also comes from. Tychicus and Trophimus come from the province of Asia, and we know of Trophimus that he comes from Ephesus ( ). Tychicus is called by Paul “the beloved brother and faithful minister in the Lord” and “fellow bond-servant in the Lord” ( ; ). Trophimus was not able to make the entire trip. He became ill and Paul had to leave him sick at Miletus ( ). These seven men travel ahead to Troas, where they wait for Paul and Luke. We can see from the use of the word “us” that Luke has now rejoined Paul. See the word “they” used in Acts 16 ( ), after the word “we” also in Acts 16 ( ). Paul and Luke sail after the days of Unleavened Bread from Philippi. Incidentally, there is a period of six or seven years between the time when Paul leaves Philippi while Luke stays there, and the time when they meet here again. All this time, Luke has undoubtedly served the church. He says nothing about that. He figures himself away. What matters to him is God’s work by means of the vessel chosen by Him for that purpose. Luke mentions as the time of sailing away from Philippi that it is “after the days of Unleavened Bread”. Until the day of Pentecost, when Paul wants to be in Jerusalem ( ), there are only seven weeks left. Haste is needed. This haste does not lead to rush, because when Paul and Luke come at Troas, they stay there for seven days.

‏ Acts 20:6-7

From Ephesus to Troas

After the uproar, Paul calls the disciples of Ephesus with him and exhorts them. He leaves them and goes on a journey to Macedonia, as he had purposed (Acts 19:21). There he writes his second letter to the Corinthians after hearing the good news from Titus about the reaction of the church in Corinth to his first letter to them. In a few words the journey through Macedonia is depicted, without place names or length of stay.

During his transit Paul did visit and speak to the believers each time. Although there is no mention of a long stay, he did not speak fleeting and superficial words. He admonished or encouraged the believers intensively, with “much exhortation”. He has encouraged them, built them up on their most holy faith.

Then he arrives in Greece, without any place being mentioned here either. In the three months that Paul is in Greece, he will certainly have visited the church in Corinth. In these three months he writes from Corinth his letter to the Romans. He renounces his plan to sail to Syria. He would have been happy to sail to Syria, because then he would have been able to go via Antioch to Jerusalem and carry out the first part of his purpose. But the forming of a plot of the Jews against him prompted him to change his itinerary. They decided to launch another attack against him. This led him to decide to return by land through Macedonia. In this he was undoubtedly guided by the Spirit, but it is also connected with his own considerations how he should react to the plan of the Jews to kill him.

Luke then lists Paul’s travelling companions. There are seven of them. The list of names shows the interest that God has in people who accompany Paul and support his service. They come from different places where Paul preached the gospel and taught the believers.

Sopater comes from Berea, where the believers have willingly accepted the Word that Paul brought, while examining daily the Scriptures to see if what Paul said corresponds to it (Acts 17:11). Such a willing believer, shaped by the Scriptures, would have been a great support for Paul. He is the son of Pyrrhus, which means ‘ardent’. Perhaps Sopater, like Apollos, is ‘ardent in spirit’.

Aristarchus and Secundus come from Thessalonica where Paul preached the Lord Jesus as King (Acts 17:7). They put themselves under His authority. Aristarchus is called by Paul his ‘fellow prisoner’ and his ‘fellow laborer’ (Col 4:10; Phlm 1:24). Secundus means ‘second’, a name that indicates that he takes the second place and that to him the Lord Jesus is the First.

Gaius comes from Derbe, where Timothy also comes from. Tychicus and Trophimus come from the province of Asia, and we know of Trophimus that he comes from Ephesus (Acts 21:29). Tychicus is called by Paul “the beloved brother and faithful minister in the Lord” and “fellow bond-servant in the Lord” (Eph 6:21; Col 4:7). Trophimus was not able to make the entire trip. He became ill and Paul had to leave him sick at Miletus (2Tim 4:20).

These seven men travel ahead to Troas, where they wait for Paul and Luke. We can see from the use of the word “us” that Luke has now rejoined Paul. See the word “they” used in Acts 16 (Acts 16:40), after the word “we” also in Acts 16 (Acts 16:10). Paul and Luke sail after the days of Unleavened Bread from Philippi.

Incidentally, there is a period of six or seven years between the time when Paul leaves Philippi while Luke stays there, and the time when they meet here again. All this time, Luke has undoubtedly served the church. He says nothing about that. He figures himself away. What matters to him is God’s work by means of the vessel chosen by Him for that purpose.

Luke mentions as the time of sailing away from Philippi that it is “after the days of Unleavened Bread”. Until the day of Pentecost, when Paul wants to be in Jerusalem (Acts 20:16), there are only seven weeks left. Haste is needed. This haste does not lead to rush, because when Paul and Luke come at Troas, they stay there for seven days.

The First Day of the Week

The reason for the seven-day stay in Troas seems to be no other than to celebrate the Lord’s Supper in Troas (cf. Acts 21:4-5 ; Acts 28:14). They do this on the evening of the first day of the week. The meeting is in the evening because Sunday is an ordinary working day. Paul and Luke therefore arrived on Monday. They do not organize a meeting on Monday or Tuesday to celebrate the Supper, but they wait until Sunday.

That is the appropriate day to celebrate the Lord’s Supper in the context of the local church (1Cor 10:14-22 ; 1Cor 11:17-34). There is no mention of the celebration of the Lord’s Supper with his companions somewhere along the way apart from a local church. The whole group meets with the local believers on the first day of the week to break bread. Thereby Paul takes the same place as the youngest believer.

The first day of the week is the day of the resurrection of the Lord Jesus (Mt 28:1-10). Twice on that day He appeared to His disciples as they came together (Jn 20:19 ; 26). This day is also aptly called “the day of the Lord” (Rev 1:10). It is the appropriate day to celebrate the “Supper of the Lord” (1Cor 11:20).

It is significant that in both cases in Greek a word is used for the words “of the Lord” that only occurs in these two cases which means “belonging to the Lord”. Surely here we have a strong clue to celebrate the Lord’s Supper on the day of the Lord. If we thereby take what we find here with the believers in Troas, where it is stated so emphatically that they come together on the first day of the week to break bread, then surely we have clear indications for the day on which Christians celebrate the Lord’s Supper.

The fact that no commandment is given, but that indications are given, is in line with Christendom. The search for alternative days generally means leaving the Christian position in order to return to Judaism connected with creation. Whoever does this, forgets that the seventh day of creation has given way to a new beginning from the dead. Instead of a rest after a week of work done, the life of the Christian begins with rest. We may express this in the Lord’s Supper.

When Paul has celebrated the Lord’s Supper with the believers, he speaks to the church. The first goal of the church meeting is to break bread even though the great apostle Paul is in their midst. After the breaking of bread, the church gives Paul the opportunity to bring to them the Word of God.