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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 20:7–12. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here an account of what passed at Troas the last of the seven days that Paul staid there.
I.There was a solemn religious assembly of the Christians that were there, according to their constant custom, and the custom of all the churches.
1.The disciples came together, Act 20:7. Though they read, and meditated, and prayed, and sung psalms, apart, and thereby kept up their communion with God, yet that was not enough; they must come together to worship God in concert, and so keep up their communion with one another, by mutual countenance and assistance, and testify their spiritual communion with all good Christians. There ought to be stated times for the disciples of Christ to come together; though they cannot all come together in one place, yet as many as can.
2.They came together upon the first day of the week, which they called the Lord's day (Rev 1:10), the Christian sabbath, celebrated to the honour of Christ and the Holy Spirit, in remembrance of the resurrection of Christ, and the pouring out of the Spirit, both on the first day of the week. This is here said to be the day when the disciples came together, that is, when it was their practice to come together in all the churches. Note, The first day of the week is to be religiously observed by all the disciples of Christ; and it is a sign between Christ and them, for by this it is known that they are his disciples; and it is to be observed in solemn assemblies, which are, as it were, the courts held in the name of our Lord Jesus, and to his honour, by his ministers, the stewards of his courts, to which all that hold from and under him owe suit and service, and at which they are to make their appearance, as tenants at their Lord's courts, and the first day of the week is appointed to be the court-day.
3.They were gathered together in an upper chamber (Act 20:8); they had no temple nor synagogue to meet in, no capacious stately chapel, but met in a private house, in a garret. As they were few, and did not need, so they were poor, and could not build, a large meeting-place; yet they came together, in that despicable inconvenient place. It will be no excuse for our absenting ourselves from religious assemblies that the place of them is not so decent nor so commodious as we would have it to be.
4.They came together to break bread, that is, to celebrate the ordinance of the Lord's supper, that one instituted sign of breaking the bread being put for all the rest. The bread which we break is the communion of the body of Christ, Co1 10:16. In the breaking of the bread, not only the breaking of Christ's body for us, to be a sacrifice for our sins, is commemorated, but the breaking of Christ's body to us, to be food and a feast for our souls, is signified. In the primitive times it was the custom of many churches to receive the Lord's supper every Lord's day, celebrating the memorial of Christ's death in the former, with that of his resurrection in the latter; and both in concert, in a solemn assembly, to testify their joint concurrence in the same faith and worship.
II.In this assembly Paul gave them a sermon, a long sermon, a farewell sermon, Act 20:7.
1.He gave them a sermon: he preached to them. Though they were disciples already, yet it was very necessary they should have the word of God preached to them, in order to their increase in knowledge and grace. Observe, The preaching of the gospel ought to accompany the sacraments. Moses read the book of the covenant in the audience of the people, and then sprinkled the blood of the covenant, which the Lord had made with them concerning all these words, Exo 24:7, Exo 24:8. What does the seal signify without a writing?
2.It was a farewell sermon, he being ready to depart on the morrow. When he was gone, they might have the same gospel preached, but not as he preached it; and therefore they must make the best use of him that they could while they had him. Farewell sermons are usually in a particular manner affecting both to the preacher and to the hearers.
3.It was a very long sermon: He continued his speech until midnight; for he had a great deal to say, and knew not that ever he should have another opportunity of preaching to them. After they had received the Lord's supper, he preached to them the duties they had thereby engaged themselves to, and the comforts they were interested in, and in this he was very large and full and particular. There may be occasion for ministers to preach, not only in season, but out of season. We know some that would have reproached Paul for this as a long-winded preacher, that tired his hearers; but they were willing to hear: he saw them so, and therefore continued his speech. He continued it till midnight; perhaps they met in the evening for privacy, or in conformity to the example of the disciples who came together on the first Christian sabbath in the evening. It is probable he had preached to them in the morning, and yet thus lengthened out his evening sermon even till midnight; we wish we had the heads of this long sermon, but we may suppose it was for substance the same with his epistles. The meeting being continued till midnight, there were candles set up, many lights (Act 20:8), that the hearers might turn to the scriptures Paul quoted, and see whether these things were so; and that this might prevent the reproach of their enemies, who said they met in the night for works of darkness.
III.A young man in the congregation, that slept at sermon, was killed by a fall out of the window, but raised to life again; his name signifies one that had good fortune - Eutychus, bene fortunatus; and he answered his name. Observe,
1.The infirmity with which he was overtaken. It is probable his parents brought him, though but a boy, to the assembly, out of a desire to have him well instructed in the things of God by such a preacher as Paul. Parents should bring their children to hear sermons as soon as they can hear with understanding (Neh 8:2), even the little ones, Deu 29:11. Now this youth was to be blamed,
(1.)That he presumptuously sat in the window, unglazed perhaps, and so exposed himself; whereas, if he could have been content to sit on the floor, he had been safe. Boys that love to climb, or otherwise endanger themselves, to the grief of their parents, consider not how much it is also an offence to God.
(2.)That he slept, nay, he fell into a deep sleep when Paul was preaching, which was a sign he did not duly attend to the things that Paul spoke of, though they were weighty things. The particular notice taken of his sleeping makes us willing to hope none of the rest slept, though it was sleeping time and after supper; but this youth fell fast asleep, he was carried away with it (so the word is), which intimates that he strove against it, but was overpowered by it, and at last sunk down with sleep.
2.The calamity with which he was seized herein: He fell down from the third loft, and was taken up dead. Some think that the hand of Satan was in it, by the divine permission, and that he designed it for a disturbance to this assembly and a reproach to Paul and it. Others think that God designed it for a warning to all people to take heed of sleeping when they are hearing the word preached; and certainly we are to make this use of it. We must look upon it as an evil thing, as a bad sign of our low esteem of the word of God, and a great hindrance to our profiting by it. We must be afraid of it, do what we can to prevent our being sleepy, not compose ourselves to sleep, but get our hearts affected with the word we hear to such a degree as may drive sleep far enough. Let us watch and pray, that we enter not into this temptation, and by it into worse. Let the punishment of Eutychus strike an awe upon us, and show us how jealous God is in the matters of his worship; Be not deceived, God is not mocked. See how severely God visited an iniquity that seemed little, and but in a youth, and say, Who is able to stand before this holy Lord God? Apply to this story that lamentation (Jer 9:20, Jer 9:21), Hear the word of the Lord, for death is come up into our windows, to cut off the children from without and the young men from the streets.
3.The miraculous mercy shown him in his recovery to life again, Act 20:10. It gave a present distraction to the assembly, and an interruption to Paul's preaching; but it proved an occasion of that which was a great confirmation to his preaching, and helped to set it home and make it effectual.
(1.)Paul fell on the dead body, and embraced it, thereby expressing a great compassion to, and an affectionate concern for, this young man, so far was he from saying, "He was well enough served for minding so little what I said!" Such tender spirits as Paul had are much affected with sad accidents of this kind, and are far from judging and censuring those that fall under them, as if those on whom the tower of Siloam fell were sinners above all that dwelt at Jerusalem; I tell you, nay. But this was not all; his falling on him and embracing him were in imitation of Elijah (Kg1 17:21), and Elisha (Kg2 4:34), in order to the raising of him to life again; not that this could as a means contribute any thing to it, but as a sign it represented the descent of that divine power upon the dead body, for the putting of life into it again, which at the same time he inwardly, earnestly, and in faith prayed for.
(2.)He assured them that he had returned to life, and it would appear presently. Various speculations, we may suppose, this ill accident had occasioned in the congregation, but Paul puts an end to them all: "Trouble not yourselves, be not in any disorder about it, let it not put you into any hurry, for his life is in him; he is not dead, but sleepeth: lay him awhile upon a bed, and he will come to himself, for he is now alive." Thus, when Christ raised Lazarus, he said, Father, I thank thee that thou hast heard me.
(3.)He returned to his work immediately after this interruption (Act 20:11): He came up again to the meeting, they broke bread together in a love-feast, which usually attended the eucharist, in token of their communion with each other, and for the confirmation of friendship among them; and they talked a long while, even till break of day. Paul did not now go on in a continued discourse, as before, but he and his friends fell into a free conversation, the subject of which, no doubt, was good, and to the use of edifying. Christian conference is an excellent means of promoting holiness, comfort, and Christian love. They knew not when they should have Paul's company again, and therefore made the best use they could of it when they had it, and reckoned a night's sleep well lost for that purpose.
(4.)Before they parted they brought the young man alive into the congregation, every one congratulating him upon his return to life from the dead, and they were not a little comforted, Act 20:12. It was matter of great rejoicing among them, not only to the relations of the young man, but to the whole society, as it not only prevented the reproach that would otherwise have been cast upon them, but contributed very much to the credit of the gospel.
Historical interpretation
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"And Paul went down, and fell on him, and embracing him, said, Trouble not yourselves; for his life is in him." He said not, "He shall come to life again, for I will raise him up:" but mark the unassuming way in which he comforts them: "for his life," says he, "is in him."
"And there were many lights in the upper chamber, where they were gathered together. And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead." But the Devil disturbed the feast-not that he prevailed, however-by plunging the hearer in sleep, and causing him to fall down. But observe, I pray you, the theatre, how crowded it was: and the miracle, what it was. "He was sitting in a window," at dead of night. Such was their eagerness to hear him!
Let us take shame to ourselves! "Aye, but a Paul," say you, "was discoursing then." Yes, and Paul discourses now, or rather not Paul, either then or now, but Christ, and yet none cares to hear. No window in the case now, no importunity of hunger, or sleep, and yet we do not care to hear: no crowding in a narrow space here, nor any other such comfort.
That young man was to rebuke all that are careless of the word, he whose death was caused by nothing else than this, that he wished to hear Paul.
And the wonderful circumstance is, that though he was a youth, he was not listless and indifferent; and though he felt himself weighed down by sleep, he did not go away, nor yet fear the danger of falling down. It was not from listlessness that he slumbered, but from necessity of nature. But observe, I beseech you, so fervent was their zeal, that they even assembled in a third loft: for they had not a Church yet.
"When he was come up again, and had broken bread, and eaten." This thing cut short the discourse; it did no harm, however. "When he had eaten," it says, "and discoursed a long while, even till break of day, so he departed." Do you mark the frugality of the supper? Do you observe how they passed the whole night? Such were their meals, that the hearers came away sober, and fit for hearing.
But we, in what do we differ from dogs? Do you mark what a difference between us and those men? "And they brought the young man alive, and," it says, "were not a little comforted," both because they received him back alive, and because a miracle had been wrought.
"Trouble not yourselves," he says. He said not, "He shall come to life again, for I will raise him up:" but mark the unassuming way in which he comforts them: "for his life," says he, "is in him."
Upon whom when Paul had descended, he laid upon him. That he descended, laid upon him, embraced him, this is what he himself says: My little children, for whom I labor in birth again until Christ is formed in you. Indeed, more laborious is the resurrection of those who sin through negligence than those who sin through infirmity. And this is expressed through Eutychus, and that through Tabitha whom Peter raised. And therefore she, sick for days, dies; he falls down and dies in the middle of the night. She, washed after death, is placed in an upper chamber; he, fallen from the third loft, is mourned dead below. He in the presence and teaching, she with the teacher absent. To him Paul descended, to her Peter ascended to raise her. She, immediately seeing Peter, sat up; he, having died in the middle of the night, finally rises in the morning, and with the breath of the sun of righteousness, is brought back to life.
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Summary
Acts 20:10 vividly recounts a pivotal moment during Paul's farewell discourse in Troas, where a young man named Eutychus fell to his death from a third-story window. In a powerful display of divine intervention and apostolic authority, Paul immediately descended, embraced the deceased youth, and confidently declared, "Trouble not yourselves; for his life is in him," miraculously restoring Eutychus to life and transforming a scene of profound grief into one of joyous celebration and renewed faith among the gathered believers.
Context
Literary Context
This verse is the dramatic climax of the narrative in Acts 20:7-12. Paul, on his way to Jerusalem, had gathered with the believers in Troas on the first day of the week to break bread and preach. His sermon extended late into the night, and a young man named Eutychus, sitting in a window, succumbed to deep sleep and fell from the third story. The preceding verse, Acts 20:9, explicitly states that when Eutychus was picked up, he was "dead." Paul's immediate and decisive action in verse 10, descending to the scene and embracing the body, directly responds to this tragic event, setting the stage for the miraculous restoration that follows and confirming the divine power accompanying his ministry.
Historical & Cultural Context
Early Christian gatherings often took place in upper rooms of private homes, as churches did not yet have dedicated buildings. These meetings could be lengthy, extending late into the night, as seen here, reflecting the fervent commitment of the early believers and perhaps the need to meet after work hours or under the cover of darkness for security. The setting, with many lamps (mentioned in Acts 20:8), would have consumed oxygen and contributed to the stuffy atmosphere, making it conducive for someone to fall asleep. In the ancient world, death was a stark reality with limited medical intervention, making Paul's intervention all the more extraordinary and a clear sign of divine power, reminiscent of the miraculous acts of Old Testament prophets.
Key Themes
This incident powerfully illustrates several key themes central to the book of Acts and the broader New Testament. Firstly, it showcases Divine Intervention and Resurrection Power, demonstrating God's absolute sovereignty over life and death, a power previously manifested through Old Testament prophets like Elijah and Elisha, and later by Peter raising Dorcas. Secondly, it highlights Paul's Compassion and Apostolic Authority, as his physical act of "falling on him and embracing him" reveals deep personal care, while his calm, authoritative declaration, "Trouble not yourselves," immediately brings comfort and assurance, underscoring his faith and the spiritual authority invested in him. Lastly, the event emphasizes God's Comfort and Assurance in Crisis, as Paul's confident words turn a moment of intense fear and sorrow into renewed hope and celebration, affirming God's life-giving power at work in the midst of despair.
Exposition and Analysis
Key Word Analysis
This verb, derived from epí (upon) and píptō (to fall), signifies to fall upon, embrace, or seize. In this context, it describes Paul's immediate and decisive action of physically collapsing onto Eutychus. This posture is highly significant, echoing the actions of Old Testament prophets like Elijah and Elisha when they raised the dead, suggesting a transfer or manifestation of divine power and life.
This compound verb, from sýn (with), perí (around), and lambánō (to take), means to take by enclosing altogether, or to earnestly throw the arms about someone. It conveys a deep sense of compassion, intimacy, and perhaps a spiritual connection, indicating Paul's profound personal engagement with the situation and the young man.
This noun refers to breath, spirit, or the vital life force. In this context, it unequivocally signifies the restoration of Eutychus's physical, animate existence. Paul's declaration, "his life is in him," is a factual statement that Eutychus's psychē, his very breath and animated existence, had returned, confirming a genuine resurrection from death, not merely a revival from unconsciousness.
Verse Breakdown
"And Paul went down"
This phrase emphasizes Paul's immediate and decisive action. Upon hearing the commotion and learning of Eutychus's fall, Paul does not hesitate but descends from the third story, demonstrating his pastoral urgency and readiness to intervene in the crisis.
"and fell on him, and embracing [him]"
This describes Paul's physical engagement with Eutychus's body. The act of "falling on" and "embracing" is a deliberate, intimate gesture. It is reminiscent of the prophets Elijah and Elisha who laid themselves upon dead children to restore them, suggesting that Paul, as an apostle, was acting as a channel for God's life-giving power, accompanied by deep compassion for the young man.
"said, Trouble not yourselves;"
Paul's words are a direct command to the agitated and grieving crowd. The phrase "Trouble not yourselves" (from thorybéō, to be in tumult or clamor) serves to calm their distress and panic. It is an authoritative declaration, stemming from Paul's faith and spiritual discernment, that the situation is not as hopeless as it appears.
"for his life is in him."
This is the miraculous declaration, the core of the verse. Paul states as a present fact that Eutychus's vital life force (psychē) has returned. This is not a hopeful wish or a prediction, but an authoritative announcement of a completed miracle, confirming that Eutychus, who was explicitly stated to be dead in the preceding verse, has been fully restored to life by divine power.
Literary Devices
The passage in Acts 20:10 is rich with literary devices that amplify its impact. Typology is prominent, as Paul's actions of falling upon Eutychus and restoring him to life directly parallel the resurrection miracles performed by Old Testament prophets like Elijah (1 Kings 17:21) and Elisha (2 Kings 4:34), establishing a continuity of divine power through God's chosen servants. The narrative employs Dramatic Irony and Suspense, building tension with the explicit statement of Eutychus's death in Acts 20:9, only to be immediately resolved by Paul's confident declaration in verse 10. Direct Discourse is used for Paul's words ("Trouble not yourselves; for his life is in him"), lending immediate authority and impact to his pronouncement. Furthermore, Paul's physical act of embracing Eutychus serves as powerful Symbolism, representing not only his deep compassion but also the physical channel through which God's life-giving power is manifested, transforming death into life.
Theological and Thematic Connections
Acts 20:10 stands as a profound testament to God's sovereign power over death and His compassionate intervention in human suffering. The resurrection of Eutychus is not merely a sensational miracle; it serves as a powerful affirmation of the resurrection power of Christ at work through His apostles, demonstrating that the same power that raised Jesus from the dead continues to operate in the world. This event underscores the truth that God is capable of bringing life out of seemingly hopeless situations, offering profound comfort and strengthening the faith of believers. It also highlights the divine authentication of Paul's ministry, confirming his status as a true apostle endowed with extraordinary spiritual authority, and serves as a vivid reminder that the God of the Old Testament, who raised the dead through His prophets, is the same God who continues His redemptive work through His church in the New Testament era.
Reflection and Application
The miraculous restoration of Eutychus in Acts 20:10 offers profound encouragement and practical lessons for believers today. It calls us to cultivate a deep and unwavering faith in God's power, even when faced with circumstances that appear utterly hopeless or final. Just as Paul, in a moment of crisis, remained calm and confident in God's ability to intervene, we are similarly challenged to trust in divine sovereignty and to speak words of faith and assurance rather than succumbing to panic or despair. This account reminds us that God's power is not limited by human logic or the apparent finality of death, whether physical, spiritual, or circumstantial. Furthermore, Paul's compassionate response—his immediate descent and embrace—serves as a model for leadership within the church, demonstrating that true spiritual authority is always accompanied by profound empathy and a willingness to engage personally with the suffering of others. We are called to embody both courageous faith and tender compassion, bringing God's truth and comfort into the midst of life's most challenging moments, thereby fostering hope and strengthening the community of faith.
Questions for Reflection
FAQ
Was Eutychus truly dead, or was he merely unconscious or gravely injured?
The biblical text strongly indicates that Eutychus was truly dead. Acts 20:9 explicitly states, "and was taken up dead." The Greek word used for "life" in Paul's declaration, psychē (G5590), refers to the vital life force or breath, signifying a complete restoration from death, not just a revival from unconsciousness. Paul's actions, reminiscent of Old Testament prophets raising the dead, and the subsequent joy and amazement of the crowd, confirm that this was understood as a genuine resurrection, a miraculous act of God's power over death itself.
Why did Paul fall on Eutychus? Is this a standard practice for healing or resurrection?
Paul's action of "falling on" Eutychus is not presented as a prescribed ritual or a standard practice for healing, but rather as a specific, Spirit-led act in this unique context. It draws a clear parallel to the actions of Old Testament prophets, specifically Elijah laying on the widow's son in 1 Kings 17:21 and Elisha laying on the Shunammite's son in 2 Kings 4:34. This physical contact symbolized a deep spiritual engagement and served as a conduit for the divine power that brought Eutychus back to life. It emphasizes that the power comes from God, not from a human technique, but through a chosen instrument.
Christ-Centered Fulfillment
The resurrection of Eutychus in Acts 20:10 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who is Himself "the resurrection and the life" (John 11:25). Paul's ability to raise Eutychus from the dead is a direct manifestation of the power of the resurrected Christ working through His apostle. This miracle is not merely an isolated event but a powerful testimony to the ongoing reality of Christ's victory over death, a victory secured through His own crucifixion and glorious resurrection (1 Corinthians 15:20-22). Just as Jesus demonstrated His authority over death by raising Lazarus (John 11:43-44) and others, so too does He empower His followers, through the Holy Spirit (Acts 1:8), to participate in His life-giving mission. Eutychus's resurrection serves as a powerful foretaste of the future general resurrection of all believers, when Christ, as the firstfruits, will call all who are in their graves to new life (1 Thessalonians 4:16-17), ultimately culminating in the new heavens and new earth where death will be no more (Revelation 21:4). Thus, the miracle in Troas is a vivid illustration of the life-transforming power that flows from the crucified and risen Christ.