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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
Three Centuries of Reception
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"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."
And he prolonged his speech until midnight. There were many lamps in the upper room. Here we can allegorically say that the upper room signifies the height of spiritual gifts, night the obscurity of the Scriptures, the abundance of lamps the exposition of the hidden sayings, the Lord's Day the remembrance either of the Lord's or our resurrection; and to admonish the spiritual teacher that if at any time, by the sweetness of the resurrection and the joys of eternal life, he will invite his listeners to the heights of virtues, and by prolonged disputation touch upon any secrets of the Scriptures, he should immediately illuminate the same with the lamp of plain exposition for the sake of weak listeners. Just as the Apostle, when he said Abraham had two sons, one by a slave woman and one by a free woman, immediately explained: These are the two covenants, etc.
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Summary
Acts 20:8 offers a seemingly minor but significant detail within the narrative of Paul's extended stay in Troas, describing the practical conditions of an early Christian gathering. It paints a picture of a well-attended, prolonged evening meeting held in an "upper chamber," characterized by the presence of "many lights," setting the stage for the dramatic event involving Eutychus that immediately follows. This verse subtly highlights the dedication of the early believers and the common settings for their fervent worship and instruction.
Context
Literary Context
This verse is deeply embedded within the account of Paul's third missionary journey, specifically during his final visit to Troas before heading to Jerusalem. Acts 20:7 establishes that the disciples had "come together to break bread" on the first day of the week, indicating a communion service and a time of fellowship. Paul was engaged in a prolonged discourse, speaking "until midnight," which underscores the dedication of both the apostle and the congregation. The detail of "many lights" in Acts 20:8 serves as a crucial atmospheric detail, directly preceding the dramatic event in Acts 20:9 where Eutychus, overcome by sleep, falls from a third-story window. This seemingly incidental note about the lighting thus becomes a vital part of the narrative's verisimilitude and a contributing factor to the subsequent incident.
Historical & Cultural Context
Early Christian gatherings often took place in private homes, as there were no dedicated church buildings in the first century. "Upper chambers" (Greek: hyperōion) were common, spacious rooms on the top floor of a house, often used for special gatherings due to their size and privacy. These rooms provided a suitable venue for a community to assemble for worship, teaching, and fellowship. The presence of "many lights" (lamps or torches) was a practical necessity for an evening meeting that extended late into the night, as artificial lighting was rudimentary. Such gatherings would have been crowded, and the burning lamps would have consumed oxygen, contributing to a warm, stuffy atmosphere. This detail provides a realistic glimpse into the physical conditions under which early believers met, highlighting their commitment despite potentially uncomfortable circumstances.
Key Themes
Acts 20:8 contributes to several key themes prevalent in the book of Acts. Firstly, it underscores the vibrancy and growth of the early church, indicating a substantial gathering that required significant illumination, rather than a small, clandestine meeting. This reflects the fervent spirit and expanding numbers of believers. Secondly, it highlights the devotion and endurance of the early believers who gathered for prolonged periods to hear apostolic teaching, demonstrating their eagerness for spiritual nourishment, even late into the night. This aligns with the broader theme of the early church's commitment to the apostles' teaching and fellowship, as seen in Acts 2:42. Finally, the verse functions as a narrative device, setting the stage for the miraculous event of Eutychus's fall and Paul's subsequent raising of him. The "many lights" contribute to the oppressive atmosphere that likely induced drowsiness, making the ensuing miracle all the more striking against a backdrop of ordinary, albeit intense, human activity.
Exposition and Analysis
Key Word Analysis
From the verb lampō (to shine), this term refers to a "lamp" or "flambeau," indicating a source of illumination. In this context, the plural "many lights" (πολλαὶ λαμπάδες) suggests numerous oil lamps or torches were used to illuminate the upper chamber, necessary for a night meeting that extended for many hours. This detail emphasizes the duration and intensity of the gathering.
Derived from hyper (over, above), this word denotes a "higher part of the house" or an "apartment in the third story." It signifies a spacious upper room, often used for communal gatherings or as a guest room. Its mention here indicates a common, practical setting for early Christian assemblies, consistent with other New Testament references to such rooms (e.g., Acts 1:13).
Formed from syn (with) and agō (to lead), this verb means "to lead together," "collect," or "convene." It accurately describes the purposeful assembly of the believers for worship and instruction. The use of this term underscores the communal and intentional nature of the early church's meetings.
Verse Breakdown
"And there were many lights"
This opening clause immediately establishes the physical environment of the gathering. The presence of numerous lamps or torches signifies that the meeting was taking place at night and was likely prolonged, requiring artificial illumination. It also subtly suggests a substantial number of people were present, as more light would be needed for a larger group.
"in the upper chamber"
This specifies the location of the assembly. The "upper chamber" (Greek: hyperōion) was a common and often spacious room on the top floor of a house, suitable for accommodating a group of people. This detail provides a realistic and culturally appropriate setting for an early Christian meeting, which would typically occur in private homes rather than dedicated public buildings.
"where they were gathered together"
This final clause clarifies the purpose and nature of the assembly. It emphasizes that the believers had intentionally convened in this specific location. The phrase "gathered together" highlights the communal aspect of early Christian worship and fellowship, reinforcing the idea of a purposeful assembly of disciples.
Literary Devices
The verse primarily employs Realism and Foreshadowing. The detail of "many lights" is a realistic observation, grounding the extraordinary events that follow in the mundane reality of an ancient gathering. It contributes to the verisimilitude of Luke's narrative, making the scene tangible and relatable. This seemingly incidental detail also functions as a subtle Foreshadowing device. The numerous burning lamps would have consumed oxygen, contributing to a stuffy, warm, and potentially drowsy atmosphere. This environmental factor subtly sets the stage for Eutychus's deep sleep and subsequent fall in the very next verse, making the miraculous intervention by Paul more impactful against a backdrop of ordinary human conditions. The detail is not merely descriptive but serves a narrative purpose, enhancing the dramatic tension and credibility of the subsequent miracle.
Theological and Thematic Connections
Acts 20:8, while descriptive, subtly reinforces the theological importance of communal gathering and the earnest pursuit of God's Word in the early church. The practical necessity of "many lights" for a prolonged, late-night meeting underscores the deep commitment of believers to fellowship and teaching, valuing spiritual instruction above personal comfort or convenience. This dedication reflects a core tenet of the early Christian movement: the centrality of the community's assembly for mutual edification and worship, a pattern that continues to be vital for the church today. The detail also reminds us that divine activity often unfolds within ordinary, even challenging, human circumstances.
Reflection and Application
Acts 20:8, though brief, offers a profound glimpse into the early church's unwavering commitment to gathering for worship and teaching. The "many lights" symbolize not only the physical illumination required for a late-night meeting but also the spiritual light of Christ's presence and the illuminating power of His Word, eagerly sought by the believers. Their willingness to endure long hours in a crowded, lamp-lit room speaks volumes about their hunger for truth and fellowship. For us today, this verse challenges our own priorities: Do we approach corporate worship with such earnestness and dedication? Are we willing to sacrifice comfort for the sake of spiritual growth and communal edification? It reminds us that true spiritual vitality often requires perseverance and a deep valuing of the opportunities to engage with God's Word and His people. It also offers a humorous, relatable detail about the practicalities of long sermons, reminding us to be attentive and prepared, just as the early church was dedicated.
Questions for Reflection
FAQ
Why were there "many lights" in the upper chamber?
The "many lights" were a practical necessity because the gathering took place at night and extended for a very long time, "even till midnight" as mentioned in Acts 20:7. Early Christians met in private homes, and artificial lighting relied on oil lamps or torches. To illuminate a large "upper chamber" (a spacious room on the top floor of a house) for a significant number of people over several hours, numerous light sources would have been required. This detail also subtly sets the scene for the subsequent event involving Eutychus, as the heat and oxygen consumption from many lamps would have contributed to a stuffy atmosphere, making drowsiness more likely.
Christ-Centered Fulfillment
While Acts 20:8 describes a practical detail of an early church gathering, it implicitly points to Christ as the ultimate source of light and life for His gathered people. The "many lights" illuminating the physical space foreshadow the spiritual illumination that Christ, the "light of the world," brings to His followers. Just as the believers in Troas gathered under artificial lamps to hear Paul, they were truly gathering under the radiant truth of the Gospel, which emanates from Christ. He is the one who dispels the darkness of sin and ignorance, as proclaimed in John 8:12. The very act of believers assembling, even in humble settings, reflects the reality that Christ is present "where two or three are gathered in My name" (Matthew 18:20). The extended teaching of Paul, facilitated by these many lights, was ultimately about Christ and His saving work, reminding us that all true spiritual light and nourishment flow from Him, the "true light that gives light to everyone" (John 1:9). Thus, the physical lights in Troas serve as a humble backdrop to the glorious spiritual light of Christ, illuminating His church.