When we were gathered together, it says, to break bread. At the opportune time, when they showed they were hungry (and this not untimely), his speech began and was prolonged. So it was not primarily to hear his teaching that they came together but to break bread; however, once [Paul] began speaking, he prolonged the teaching. See how at Paul’s table all partook. It seems to me that even while seated at the table he was speaking, thus teaching us to consider all the rest secondary. Picture to yourself, please, that house with the lights, with the crowd, with Paul in the middle, speaking, with even the windows occupied by many people, and to hear that trumpet, to behold that gracious countenance! . . . But why did he speak at night? Because [Paul] was about to depart and never see them again. This he does not tell them, since they are too weak, but he did tell the others. At the same time, the miracle that took place made them remember that evening forever. Great was the pleasure experienced by his audience; though interrupted, it was further extended. So the fall took place to the benefit of the teacher. Besides, all who were indifferent were about to be censured by that young man who underwent death to hear Paul.

We can speak allegorically here, for the upper room is the loftiness of spiritual gifts; night is the obscurity of the Scriptures; the abundance of lamps is the explanation of the more enigmatic sayings;^[1] the Lord’s day is the remembrance of either the Lord’s resurrection or our own. And [this passage serves] to warn the spiritual teacher that if he is ever attracted by the sweetness of the resurrection and the joys of the life to come, and he arouses his listeners to the heights of virtue, and if in a lengthy discussion he touches upon any enigmas of the Scriptures, he should very soon, for the sake of weak listeners, shed light on those same [enigmas] by the lamp of plain explanation, just as the apostle did. When he said, Abraham had two sons, the one by a slave girl and the other by a free woman,^[2] he soon added by way of explanation, These are the two covenants, and so forth.^[3]

Observe, if you please, how crowded the audience was—for the disciples, it says, had gathered together, and what sort of miracle it was. For it was in the window, it says, that [Eutychus] sat, and this at the dead of night. So great was his desire to listen! Let us be ashamed, we who would not do this even during the day. But it was Paul who spoke then, you say. What do you mean? Paul speaks now as well, or rather, it was not Paul either then or now, but Christ, and no one listens. There is no window now, and neither hunger nor sleep troubles us, and still we do not listen. No crowding in a tight place or any other similar discomforts. And the wonderful thing is this: though a young man, he was not indifferent, and though he was being overtaken by sleep, he did not leave, nor was he afraid of the danger of falling. Do not be amazed that [Eutychus] nodded off and fell. For it was not out of indifference that he fell asleep but from necessity of nature. But notice, if you please, that so fervent was their zeal that they were even on the third floor. For not yet did they have a church.

In Hebrew Eutychus means senseless, while in Greek it means fortunate.^[1] One of these [meanings] fits a person who, through the pleasures of youth, has fallen from the peak of virtues. The other fits a person who, through the loving help of a preacher, has returned to the heights of virtue.

Eutychus, alone, banished from the wakeful ones keeping watch, entrusted to a window with limbs sunk in heavy sleep. O rest wrongly won! O hearts always given over to sleep, unprotected by good! How great the disasters he lies open to, whom night alone guards and who never raises his troubled head to better things! He who allows [himself] to fall asleep from God does not know how to be wakeful for danger. Why do you seek the empty chaos of the window, young man, or why are you restful in that place where you will come to disaster? It is a matter harmful for well-being to seek high, hanging [places] and to wish to snatch furtive dreams on a steep couch.

Then [Paul] goes down, lies down on him and embraces him; this is what he [Paul] himself said, My little children, again I am in labor with you until Christ is formed in you.^[1] It is harder to revive those who sin through negligence than it is to revive those who do so through weakness. The former is represented by Eutychus, the latter by Tabitha, whom Peter restored to life.^[2] She fell ill and died in the daytime; he fell and died at midnight. After her death she was washed and placed in an upper room; he dropped from the third story and was mourned as dead below. In the latter case the teacher [Paul] was present and teaching; in the earlier case the teacher [Peter] was absent. Paul went down to him; Peter went up to restore life to her. She sat up as soon as she saw Peter; [Eutychus] died at midnight, and finally in the morning he rose again, and, revived by the inspiring son of righteousness, was led away.

Far be it from us to accept this as affirming that the apostles were accustomed to fast habitually on the Lord’s day. For the day now known as the Lord’s day was then called the first day of the week, as is more plainly seen in the Gospels; for the day of the Lord’s resurrection is called by Matthew first day of the week^[1] and by the other three Evangelists the first day of the week,^[2] and it is well ascertained that the same is the day which is now called the Lord’s day. Either, therefore, it was after the close of the seventh day that they had assembled—namely, in the beginning of the night that followed and that belonged to the Lord’s day or the first day of the week—and in this case the apostle, before proceeding to break bread with them, as is done in the sacrament of the body of Christ, continued his discourse until midnight, and also, after celebrating the sacrament, continued still speaking again to those who were assembled, being much pressed for time in order that he might set out at dawn upon the Lord’s day. Or if it was on the first day of the week, at an hour before sunset on the Lord’s day, that they had assembled, the words of the text, Paul preached to them, ready to depart the next day, themselves expressly state the reason for his prolonging his discourse—namely, that he was about to leave them and wished to give them ample instruction. The passage does not therefore prove that they habitually fasted on the Lord’s day but only that it did not seem proper to the apostle to interrupt, for the sake of taking refreshment, an important discourse that was listened to with the ardor of most lively interest by persons whom he was about to leave, and whom, on account of his many other journeys, he visited but seldom, and perhaps on no other occasion than this, especially because, as subsequent events prove, he was then leaving them without expectation of seeing them again in this life.

Wherefore, also, we keep the eighth day [Sunday] with joyfulness, the day also on which Jesus rose again from the dead.

But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Savior on the same day rose from the dead.

And on the day of our Lord’s Resurrection, which is the Lord’s Day, meet more diligently, sending praise to God who made the universe by Jesus, and sent him to us, and condescended to let him suffer, and raised him from the dead. Otherwise what apology will he make to God who does not assemble on that day to hear the saving word concerning the Resurrection, on which we pray three times standing in memory of him who arose in three days, in which is performed the reading of the prophets, the preaching of the gospel, the oblation of the sacrifice, the gift of the holy food?

That this Luke was inseparable from Paul and his fellow laborer in the gospel, he himself clearly evinces, not as a matter of boasting but as bound to do so by the truth itself. For he says that when Barnabas, and John who was called Mark, had parted company from Paul and sailed to Cyprus, we came to Troas;^[1] and when Paul had beheld in a dream a man of Macedonia, saying, Come into Macedonia, Paul, and help us, immediately, he says, we endeavored to go into Macedonia, understanding that the Lord had called us to preach the gospel to them. Therefore, sailing from Troas, we directed our ship’s course towards Samothracia. And then he carefully indicates all the rest of their journey as far as Philippi, and how they delivered their first address, for, sitting down, he says, we spoke to the women who had assembled,^[2] and certain ones believed, even a great many. Again [Luke] says, But we sailed from Philippi after the days of unleavened bread and came to Troas, where we stayed for seven days.^[3] And all the remaining details of his course with Paul he recounts, indicating with all diligence both places and cities and number of days, until they went up to Jerusalem; and what happened to Paul there, how he was sent to Rome in bonds; the name of the centurion who took him in charge; and the signs of the ships, and how they made shipwreck; and the island on which they escaped, and how they received kindness there, Paul healing the chief man of that island; and how they sailed from there to Puteoli, and from there arrived at Rome; and for what period they sojourned at Rome.^[4] As Luke was present at all these occurrences, he carefully noted them down in writing, so that he cannot be convicted of falsehood or boastfulness, because all these particulars proved both that he was senior to all those who now teach otherwise and that he was not ignorant of the truth.

For he was hastening, it says, to be at Jerusalem, if possible, on the day of Pentecost. So it was for this reason that [Paul] could not stay. Look at him moved like other people, desiring, hastening and often not obtaining his object. These things take place to prevent us from thinking that he was above human nature. For those great and holy men partake of the same nature as we do, but not of the same will. This is why they attract great grace to themselves. See how many things they dispense on their own. For this reason he said, So that we put no obstacle in the way of the willing, and again, so that no fault may be found with our ministry.^[1] Look, both an irreproachable life and much condescension. This is called planning, to arrive at the summit of both sublime virtue and humble condescension. And hear how he, who went beyond the commandments of Christ, was in turn the humblest of all, I am made all things to all people, he says, that I might gain all.^[2]

There was a certain commandment of the law that all Jews should gather in Jerusalem three times a year—that is, at the times of Passover, Pentecost and the Feast of Tabernacles. The apostle, however, since he had broken the ties to his people, was hurrying to celebrate the fiftieth day, that is, the day of pardon and of the Holy Spirit.

That Paul taught with simplicity what he knew, not only to those who were with him but those that heard him, he does himself make manifest. For when the bishops and presbyters who came from Ephesus and the other cities adjoining had assembled in Miletus, since he was himself hastening to Jerusalem to observe Pentecost, after testifying many things to them and declaring what must happen to him at Jerusalem, he added, I know that all you among whom I have gone preaching the kingdom will see my face no more. Therefore I testify to you this day that I am innocent of the blood of all of you, for I did not shrink from declaring to you the whole counsel of God. Take heed to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God that he obtained through his own blood.^[1] Then, referring to the evil teachers who should arise, he said, I know that after my departure shall grievous wolves come to you, not sparing the flock. Also of your own selves shall people arise, speaking perverse things, to draw away disciples after them.^[2] I have not shunned, he says, to declare to you all the counsel of God.^[3] Thus did the apostles simply, and without respect of persons, deliver to all what they themselves had learned from the Lord. Thus also does Luke, without respect of persons, deliver to us what he had learned from them, as he has himself testified, saying, Even as they delivered them to us, who from the beginning were eyewitnesses and ministers of the Word.^[4]

Look, although [Paul] was in a hurry to sail past, he did not overlook them but planned everything. He sent for the leaders and broadcast his words through them. It is worthy of admiration how finding himself under compulsion to say something great about himself, he tries to make the least of it. For just as Samuel, about to hand over the rule to Saul, said in their presence, Have I taken anything from you? You are witnesses and God also.^[1] . . . Likewise Paul himself says to the Corinthians, I have been a fool! You forced me.^[2] Even God does this: he speaks of himself not for no reason but when he is disbelieved, and then he offers his benefits. Observe, then, what Paul does here. First he brings up their testimony, so that you should not think he is boasting, and calls the listeners themselves to be witnesses of his words, since he was not likely to lie in their presence.

This is success for a teacher, to educate his disciples by his own accomplishments. . . . Notice, if you please, the character of the teaching here. He lays down love and bravery. I kept back nothing, he says, thereby showing both generosity and resoluteness. Of what was profitable. Well said! For there were things that they did not need to learn. For just as it is envy not to say some things, so it is folly to say everything. For this reason he adds, of what was profitable, that is, I not only spoke but also taught. He means he was not doing this merely for form’s sake. What follows shows that this is what [Paul] means, for he adds, in public and from house to house. This shows his long toil, great earnestness and endurance.

The one who has been united to the Holy Spirit has been bound in him so that he does not separate from the Spirit in any way. The person of such a disposition is a captive of Christ whose Spirit he has. For if whoever does not have the Spirit of Christ is not of Christ,^[1] who has the Spirit, it is clear that whoever has Christ is in the Spirit. Whoever is bound and decorated with these chains begets, by both the gospel’s and his own chains, those he teaches. . . . This verse must be read in respect to the following, which says that the apostle is ready to be clothed with chains because of his beliefs. When it is said to him that he must not go up to Jerusalem, since there he will certainly be covered with chains and afflictions, he says that he is bound in the Spirit now to make his way to Jerusalem in full knowledge of what would befall him there. His words, Daily I die,^[2] are a manifestation of this determination of his, as are his words, Ever are we, while living, handed over to death because of Christ Jesus.^[3] To this you can add the words of the psalmist, I am ready to be scourged.^[4]

Why do you say this? Why do you mention this? What has happened? Have you nothing to accuse them of? He first alarms them, then adds, And now, behold, I am going to Jerusalem, bound in the Spirit, not knowing what shall befall me there; except that the Holy Spirit testifies to me in every city that imprisonment and afflictions await me. But I do not account my life of any value or as precious to myself, if only I may accomplish my course and the ministry that I received from the Lord Jesus, to testify to the gospel of the grace of God. Why does [Paul] say this? He is preparing them to be always ready for dangers both seen and unseen and to obey the Spirit in everything. He shows that he is led away for great things. Except that the Holy Spirit testifies to me in every city. He shows that he is led away willingly, and^[1] so that you should not imagine him forced by compulsion or necessity, he says, in every city. Then he adds, I do not account my life as precious to myself, if only I may accomplish my course and the ministry that I received from the Lord Jesus. Do you see that these are not the words of one lamenting but of one who is in control, teaching and sympathizing with them in what has happened? He did not say, We grieve, but it is necessary to bear it, but I do not account. . . . He repeats this, not to extol himself but to teach them, through the earlier words, humility, and through these, bravery and boldness.

When [Paul] says in the cities, he clearly shows that the things that were going to happen to him had not been revealed to him directly but to others concerning him. Among them were the prophet Agabus,^[1] and also those disciples who, when he was staying in Tyre, admonished him through the Spirit not to go up to Jerusalem.^[2]

So that he might now contend for the peace of the church in the place where he once persecuted the church.^[1]

It must be noted that the prophets do not know everything but only what the Holy Spirit reveals to them. So see how Paul, like a prophet, foretells that chains and afflictions await me, and that the Ephesians will never see him again^[1] and that there will arise among them heretics and some of bad faith, and yet about the first of these he confesses not to know what exactly their end shall be.^[2] So although the Lord revealed to him everything else, this one thing he hid from him, namely, what would happen to him after the chains and afflictions, lest, being puffed up and knowing that everything would arrive at such a point, [Paul] fail out of negligence. Instead, so that he, dreading the weakness of the flesh, would beg God to deliver him from trials,^[3] the Spirit left this end unclear for him.

Do not think that I am lamenting as I say this. I do not consider my life so precious. He says this to elevate their mind and to persuade them not only not to flee but to bear it nobly. For this reason he calls it course and ministry: course, or race, because of the glory; ministry, because of the obligation. I am a minister, he says; I have nothing more.

By life, he means that temporal life in the body that he reckoned as least in value, since he looked forward to eternal joy in another life.