What Does “Break Bread” Mean?

This is an interesting account for other reasons. Paul was visiting the Troas congregation immediately after the Days of Unleavened Bread (Acts 20:6). Here is what the others travelling with him did: “And we went before to ship, and sailed unto Assos, there intending to take in Paul: For so had he appointed, minding himself to go afoot. And when he met with us at Assos, we took him in, and came to Mitylene” (Acts 20:13-14).

Paul’s plan was to walk an arduous journey of 19½ miles across a peninsula to meet his companions. These men had to sail 60 miles around the peninsula to their rendezvous point with Paul. Both Paul and his companions were going to be doing very hard work, all day, on the first day of the week. They had enjoyed the Sabbath together and Paul was “ready to depart on the morrow” (Acts 20:7), or Sunday morning. Ac 10:6 also shows that this occasion had occurred “after the days of unleavened bread”—one of God’s annual Feasts.

Again, Paul had spent an entire Sabbath preaching to the brethren, continuing well into Saturday night—or the first day of the week—which started at sundown Saturday evening. Some claim Acts 20:7 refers to keeping the Lord’s Supper on Sunday morning because the term “break bread” was used. This assumption is not true. Paul’s long preaching had left people hungry. It was midnight. They wanted to eat. This is why Ac 20:11 says those present “had broken bread and eaten.” This was an ordinary meal, not the observing of the Lord’s Supper. Other passages prove this.

Acts 2:46 speaks of the disciples who, “continuing daily ... breaking bread from house to house, did eat their meat with gladness.” The account shows that the brethren were doing this daily. Obviously, human beings do eat daily.

Further, Acts 27:34-35 explains, “Wherefore ... take some meat.... he [Paul] took bread ... and when he had broken it, he began to eat.” Finally, even Christ said, in Matthew 26:29, that He would not take the “Lord’s Supper” until after He had returned to Earth and was in His kingdom. However, Luke 24:30, at a later time, shows Him to have sat “at meat,” or eating a meal, with the disciples. He broke bread and blessed it on that occasion. There are cultures today, particularly in Europe, who still use the term “break bread” to mean the actual breaking of a certain type of bread as they eat a meal.

The Acts 20:1-38 account provides no authority for Sunday-worship. It is not even talking about Sunday morning, except that Paul had an all-day walk ahead of him starting then. Rather, it validates that the brethren met on the Sabbath with Paul, and that he and his companions were perfectly willing to perform hard labour—after the Sabbath, on the first day of the week.

1 Corinthians 16:2

“Upon THE FIRST DAY OF THE WEEK let every one of you lay by him in store, as God has prospered him, that there be no gatherings when I come” (1 Cor. 16:2).

Before examination, let’s read the first three verses of this chapter to put I Cor 16:2 in context: “Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do you. Upon the first day of the week let every one of you lay by him in store, as God has prospered him, that there be no gatherings when I come. And when I come, whomsoever you shall approve by your letters, them will I send to bring your liberality unto Jerusalem” (1 Cor. 16:1-3).

This passage supposedly gives authority for passing the “collection plate” every Sunday. Does it represent a general command to all Christians, for all time, to give freewill offerings at “Sunday services”? No! However, the passage does speak of an offering, a collection to be taken up for a specific purpose. The offering described here is unique in five ways. As you read these points, see if there is even a remote indication or hint that God in any way commands or authorizes Sunday-keeping through it.

First, it is a specific offering described in Romans 15:25-28: “But now I go unto Jerusalem to minister unto the saints. For it has pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. It has pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal [physical] things. When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.”

This passage shows the collection was “for the poor saints ... at Jerusalem.” It was not a collection plate passed on Sunday. The Jerusalem saints were to receive food because they were suffering from drought and famine. The Greek word translated “fruit” can also refer to grain, produce, or wine, which can be stored for long periods.

There is no reference to money here. There is also nothing about giving a collection to the minister or a church hierarchy.

Second, it was done at one specific time—when Paul passed through (“I will come by you into Spain”).

Third, it was given at one specific place (“let everyone of you lay by him in store”). This is because Paul would come later (1 Cor. 16:3 – “when I come”) to gather what brethren had been saving at home (“lay by him in store”). This was not an offering kept at the church, or given every—or any—Sunday.

Fourth, this command is specific to the Corinthians (1 Cor. 16:1). There is no command for Sunday collections here, but merely instruction to local brethren to store an important offering for poor brethren!

Fifth, this letter was received in Corinth during the Days of Unleavened Bread. “First day of the week” should properly be translated “first of the weeks (plural).” The collection was almost certainly to happen immediately after the Days of Unleavened Bread, in the first week counting toward Pentecost.

1 Corinthians 16:1-24, I Cor 16:4—“and if it be meet that I go also, they shall go with me”—coupled with I Cor 16:3 referencing “them,” shows that it took several people to transport this large offering to Jerusalem. This would not be necessary if it was simply cash and coins taken up in an offering plate. It would be necessary if much food and drink was involved.

Eight Passages—No Sunday Authority!

Objective people will admit we have seen no evidence—no proof whatsoever—for Sunday-keeping in these eight passages. There is not the slightest suggestion in any of them that Sunday should be kept, or that the Sabbath is done away. Nor does Revelation 1:10, mentioned earlier and referencing “the Lord’s day,” have anything to do with Sunday, as some claim. We saw that it refers to the Day of the Lord, or Day of God’s Wrath, to occur just before Christ’s Return.

Instead, we have seen that Christ, Paul, and the New Testament brethren (Jews and Gentiles) all kept the Sabbath. BLESSINGS for obedience, and CURSINGS and CAPTIVITY for disobedience—and polluting it—have been explained.

Christians are to “live ... by every word that proceeds out of the mouth of God” (Matt. 4:4; Luke 4:4). God’s “mouth” has spoken much about how the Sabbath is holy to Him—“blessed” and “hallowed”—and that it commemorates the creation week of the true God. God calls the Sabbath “My holy day” (Isa. 58:13). Truly, the Sabbath is “the Lord’s day.”

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