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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
Historical Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
"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.
"And they brought the young man alive, and were not a little comforted," both because they received him back alive, and because a miracle had been wrought. The narrative requires the interpretation that this was a case of restoration to life, not merely of revival from suspended animation. This is established by the fact that Eutychus is said to have been taken up dead. Moreover "he was taken up dead" is opposed to "they brought him alive." He was dead; they brought him alive.
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."
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Summary
Acts 20:12 captures the climactic moment following the miraculous resuscitation of Eutychus, a young man who had fallen to his death from a third-story window during Paul's extended sermon in Troas. This verse powerfully conveys the profound relief, joy, and spiritual comfort that permeated the gathered Christian community as they witnessed God's life-giving power manifest through the apostle Paul, confirming the veracity of the gospel and strengthening their faith in the face of a potentially tragic event.
Context
Literary Context
Acts 20:12 concludes the dramatic narrative of Eutychus's fall and restoration, which is immediately preceded by Paul's lengthy farewell discourse to the believers in Troas, stretching late into the night. The preceding verses (Acts 20:7-11) set the scene: a crowded upper room, many lamps burning, and Paul speaking at length before his departure. Eutychus's accidental fall from the third story, explicitly stated as "taken up dead" in Acts 20:9, creates a moment of crisis. Paul's immediate descent, embrace of the young man, and declaration, "Trouble not yourselves; for his life is in him", build suspense. Verse 12 serves as the resolution, confirming the miracle's success and the community's overwhelming positive response, allowing the narrative to smoothly transition back to Paul's journey and continued ministry.
Historical & Cultural Context
The setting is Troas, a significant port city in Asia Minor, where Paul had previously ministered (Acts 16:8-11). Early Christian gatherings often occurred in private homes or rented upper rooms, as they lacked dedicated church buildings. These meetings frequently took place at night, possibly after work hours or to avoid public scrutiny, and were characterized by extended teaching, fellowship, and the breaking of bread (Acts 2:42). The presence of "many lights" (Acts 20:8) would have contributed to the heat and stuffiness of the room, potentially explaining Eutychus's drowsiness. In a world without modern medicine, a confirmed death and subsequent restoration would have been an undeniable sign of divine power, echoing similar miracles performed by Old Testament prophets like Elijah (1 Kings 17:17-24) and Elisha (2 Kings 4:32-37), and most significantly, by Jesus Himself (Luke 7:11-17; John 11:38-44).
Key Themes
This verse powerfully contributes to several overarching themes within the book of Acts and Paul's ministry. Firstly, it underscores the theme of Divine Power and Miraculous Intervention, showcasing God's ability to transcend natural limitations, even death, through His chosen apostles. This miracle serves as a potent validation of Paul's Apostolic Authority and the authenticity of the gospel message he proclaimed, reinforcing the early church's belief in the active presence of the Holy Spirit. Secondly, the phrase "not a little comforted" highlights the theme of Profound Comfort and Joy that God provides in moments of despair. The community's initial fear and sorrow over Eutychus's apparent death were transformed into overwhelming solace and celebration, demonstrating God's capacity to turn tragedy into triumph. This miraculous event ultimately served to Confirm the Faith of the believers in Troas, solidifying their conviction in God's sovereign care and the life-giving power of the resurrected Christ, thereby strengthening the nascent Christian community in a crucial period of its expansion, as seen throughout Acts.
Exposition and Analysis
Key Word Analysis
Meaning "to lead; by implication, to bring, drive." This word emphasizes the active role of the community in physically bringing Eutychus back into their midst. It signifies not just a passive recovery, but a deliberate action of the believers, confirming the reality of his restoration.
A primary verb meaning "to live (literally or figuratively)." Here, it is used literally, confirming that Eutychus was truly restored to life, not merely revived from unconsciousness. This word is crucial for understanding the miraculous nature of the event, as it directly counters the earlier statement that he was "taken up dead" (Acts 20:9).
Meaning "to call near, i.e. invite, invoke (by imploration, hortation or consolation)." This word encapsulates the profound emotional and spiritual relief experienced by the community. It implies not just a lessening of sorrow, but an active reception of solace and encouragement, a deep sense of reassurance and well-being after a moment of intense fear and grief.
Verse Breakdown
"And they brought the young man alive"
This clause directly confirms the success of Paul's miraculous intervention. The "they" refers to the gathered believers, who, having witnessed Paul's actions and declaration, now physically bring Eutychus back into the assembly. The emphasis on "alive" underscores the reality of his resurrection from death, transforming a moment of potential tragedy and scandal into a powerful testament to God's life-giving power operating through Paul. It signifies the community's acceptance and rejoicing in the miracle.
"and were not a little comforted"
This phrase, a classic example of litotes (a rhetorical understatement), conveys the profound depth of the community's relief and joy. By stating they were "not a little" comforted, the text emphatically means they were "greatly" or "immensely" comforted. Their initial fear, shock, and sorrow over Eutychus's death were completely dispelled, replaced by overwhelming solace, reassurance, and spiritual encouragement, confirming their faith and the validity of Paul's ministry among them.
Literary Devices
The primary literary device employed in Acts 20:12 is Litotes. The phrase "not a little comforted" (Greek: ouk oligōs paraklethēsan) is a rhetorical understatement that uses a double negative to express an emphatic positive. Instead of directly stating "they were greatly comforted," Luke's choice of litotes amplifies the intensity of their emotional response, suggesting a comfort so profound it defies simple positive description. This device serves to underscore the magnitude of the miracle and the depth of the community's relief and joy. Additionally, the verse functions as a Narrative Climax and Resolution within the Eutychus episode. It provides the definitive answer to the tension created by the fall, bringing the dramatic sequence to a satisfying and faith-affirming conclusion. The miracle itself serves as a Divine Intervention, a literary element that highlights God's active presence and power within the unfolding narrative of the early church.
Theological and Thematic Connections
Acts 20:12 stands as a powerful testament to God's sovereign power over life and death, demonstrating His willingness to intervene miraculously in the affairs of His people. The resurrection of Eutychus is not merely an isolated event but a profound theological statement affirming the life-giving nature of the Christian faith and the authority of its messengers. It reminds believers that even in moments of human frailty or tragic circumstance, divine comfort and restoration are possible. This miracle served to validate Paul's apostolic ministry, assuring the nascent church in Troas of God's presence among them and the truth of the gospel he preached. It transformed a potential crisis into a profound moment of spiritual encouragement and confirmation, echoing God's consistent character as the source of all comfort and life.
Reflection and Application
The account of Eutychus's miraculous restoration and the subsequent comfort of the believers in Acts 20:12 offers profound lessons for contemporary faith. In a world often marked by despair, loss, and the seemingly finality of death, this narrative serves as a vibrant reminder of God's ultimate sovereignty and His capacity to bring life from death, hope from hopelessness. It encourages us to trust in God's power even when circumstances appear dire, knowing that His comfort is not merely a fleeting emotion but a deep, abiding presence that transforms sorrow into joy. Just as the early church found profound solace, we too can lean into the "God of all comfort" (2 Corinthians 1:3) in our trials, whether they be physical, emotional, or spiritual. Furthermore, this story underscores the importance of community in faith; the shared experience of fear turning to joy strengthened their collective bond and faith. It challenges us to be communities where God's life-giving power is expected, celebrated, and where comfort is extended to one another in times of need.
Questions for Reflection
FAQ
Why is the detail about Eutychus's fall and restoration included in Acts?
The inclusion of Eutychus's story in Acts is significant for several reasons. Firstly, it serves as a powerful demonstration of God's miraculous power working through the apostle Paul, authenticating his ministry and the message of the gospel. In a world where divine power was often sought and observed, such an undeniable miracle would confirm Paul's apostolic authority, much like Peter's healing of Aeneas (Acts 9:32-35) or Dorcas's resurrection (Acts 9:36-43). Secondly, it highlights the life-giving nature of the Christian message itself; just as Eutychus was brought back to physical life, the gospel brings spiritual life to those who are dead in sin (Ephesians 2:1-5). Thirdly, it shows the deep care and compassion within the early Christian community, as their collective relief and comfort underscore the genuine bond among believers. Finally, it provides a vivid, human-interest narrative that adds realism and emotional depth to Luke's historical account of the early church's expansion, reminding readers that even in the midst of powerful spiritual movements, human frailties and divine interventions intersect.
Christ-Centered Fulfillment
While Acts 20:12 describes a powerful miracle of physical resurrection, its ultimate significance finds its Christ-centered fulfillment in the person and work of Jesus Christ. Eutychus's restoration from death, achieved through Paul's apostolic ministry, points directly to Jesus as the true source of all life and the ultimate victor over death. Christ Himself declared, "I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live" (John 11:25). Eutychus's brief return to life foreshadows the glorious reality of Christ's own resurrection, which is the "firstfruits of those who are asleep" (1 Corinthians 15:20), guaranteeing the future resurrection of all believers. The profound comfort experienced by the Troas community reflects the comfort that Christ, through His Holy Spirit, provides to His followers, turning sorrow into joy (John 14:16-18; John 16:20). Thus, the miracle in Troas serves as a tangible demonstration of the life-giving power inherent in the gospel message, a power that originates from the resurrected Christ and is ministered through His body, the church, offering not just temporary physical life, but eternal spiritual life to all who believe in Him (Romans 8:11).