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A certain young man named Eutychus sat in the window, weighed down with deep sleep. As Paul spoke still longer, being weighed down by his sleep, he fell down from the third floor and was taken up dead. Paul went down and fell upon him, and embracing him said, “Don’t be troubled, for his life is in him.”
When he had gone up, and had broken bread and eaten, and had talked with them a long while, even until break of day, he departed. They brought the boy in alive, and were greatly comforted.
Acts 20:9-12 sits inside this longer paragraph.
On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight. There were many lights in the upper room where we were gathered together. A certain young man named Eutychus sat in the window, weighed down with deep sleep. As Paul spoke still longer, being weighed down by his sleep, he fell down from the third floor and was taken up dead. Paul went down and fell upon him, and embracing him said, “Don’t be troubled, for his life is in him.”
When he had gone up, and had broken bread and eaten, and had talked with them a long while, even until break of day, he departed. They brought the boy in alive, and were greatly comforted.
A certain young man named Eutychus sat in the window, weighed down with deep sleep. As Paul spoke still longer, being weighed down by his sleep, he fell down from the third floor and was taken up dead.
Paul went down and fell upon him, and embracing him said, “Don’t be troubled, for his life is in him.”
When he had gone up, and had broken bread and eaten, and had talked with them a long while, even until break of day, he departed.
They brought the boy in alive, and were greatly comforted.
and there sate in a wyndowe a certayne yonge man named Eutichos fallen into a depe slepe. And as Paul declared he was the moare overcome with slepe and fell doune from the thyrde lofte and was taken vp deed.
Paul went doune and fell on him and embrased him and sayde: make nothinge ado for his lyfe is in him.
When he was come vp agayne he brake breed and tasted and comened a longe whyle even tyll the mornynge and so departed.
And they brought the youge man a lyve and were not alytell comforted.
And there sate in a windowe a certaine yong man, named Eutychus, fallen into a dead sleepe: and as Paul was long preaching, hee ouercome with sleepe, fell downe from the thirde loft, and was taken vp dead.
But Paul went downe, and layde himselfe vpon him, and embraced him, saying, Trouble not your selues: for his life is in him.
Then when Paul was come vp againe, and had broken bread, and eaten, hauing spoken a long while till the dawning of the day, hee so departed.
And they brought the boye aliue, and they were not a litle comforted.
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John Calvin 1540 · Public Domain On vv9–10 9. When he was fallen into a deep sleep.…
9. When he was fallen into a deep sleep. I see no cause why some interpreters should so sore and sharply condemn the drowsiness of the young man, that they should say that he was punished for his sluggishness by death. For what marvel is it, if, seeing the night was so far spent, having striven so long with sleep, he yielded at length? And whereas, against his will, and otherwise than he hoped for, he was taken and overcome with deep sleep, we may guess by this that he did not settle himself to sleep. To seek out a fit place wherein to sleep had been a sign of sluggishness, but to be overcome with sleep, sitting at a window, what other thing is it but without fault to yield to nature? As if a man should faint through hunger or too much wearisomeness. Those who being drowned in earthly cares come unto the word loathsomely; those who being full of meat and wine are thereby brought on [to] sleep; those who are vigilant enough in other matters, but hear the word as though they did not pass [care] for it, shall be justly condemned for drowsiness; but Luke doth in plain words acquit Eutychus, when he saith that he fell down, being overcome with deep sleep after midnight.
Moreover, the Lord meant not only by the sleep, but also by the death of this young man to awake and stir up the faith of his, that they might more joyfully receive Paul’s doctrine, and might keep it deeply rooted in their minds. It was, indeed, at the first no small temptation, but such as might have shaken even a most constant man full sore; for who would have thought that Christ had been chief governor in that company wherein a miserable man through a fall became dead? Who would not rather have thought this to be a sign of God’s curse? But the Lord, by applying a remedy, doth forthwith rid the minds of his of all perturbation.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain On vv9–12 9 And there sat in a window a certain…
9 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.
Ver. 9. Being fallen into a deep sleep] Woe to many today, when God shall once send out summonses for sleepers.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv9–12 Preaching; discoursing and arguing; for it does not seem…
Preaching; discoursing and arguing; for it does not seem to have been a continued speech, by the word here used.
Fell down from the third loft; this fall is thought by some to have been caused by Satan, (through God’s permission), that he might the more disturb Paul, and hinder, or put an end to, his sermon; which by the ensuing miracle God turned to a quite contrary effect.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv9–12 And Paul went down,.... From the upper room, where…
And Paul went down,.... From the upper room, where they were assembled, into the court, yard, or street, where he fell; or into the lower room of the house, where he was brought when taken up. The apostle might see him fall, or he might be told of it, or he might have an intimation of it from the Spirit of God, by whom he might be impressed to go down, in order to work a miracle, for the confirmation of the Gospel he was preaching:
and fell on him, and embracing him; praying over him, as Elijah and Elisha did, Kg1 17:21 and the like effect followed:
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said, trouble not yourselves; which speech perhaps was addressed to the friends and relations of the young man; or to the disciples present, who were concerned at this accident, both for the young man's sake, and lest it should be improved to the disadvantage of the Gospel by the enemies of it,
For his life, or "soul"
is in him; it being returned upon the apostle's falling on him, and praying over him; or he said this as being fully assured that it would return, in like manner as Christ said concerning Jairus's daughter, Luk 8:52.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv9–12 In the window - Doubtless kept open, to prevent…
In the window - Doubtless kept open, to prevent heat, both from the lamps and the number of people.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv9–11 Verse 9. There sat in a window] This was…
Verse 9. There sat in a window] This was probably an opening in the wall, to let in light and air, for there was no glazing at that time; and it is likely that Eutychus fell backward through it, down to the ground, on the outside; there being nothing to prevent his falling out, when he had once lost the power to take care of himself, by getting into a deep sleep.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain On vv9–12 And there sat in a window - The window…
And there sat in a window - The window was left open, probably to avoid the malice of their enemies, who might be disposed otherwise to charge them with holding their assemblies in darkness for purposes of iniquity. The window was probably a mere opening in the wall to let in light, as glass was not common at that time. As the shutters of the window were not closed, there was nothing to prevent Eutychus from falling down.
The third loft - The third story.
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And was taken up dead - Some have supposed that he was merely stunned with the fall, and that he was still alive. But the obvious meaning is, that he was actually killed by the fall, and was miraculously restored to life. This is an instance of sleeping in public worship that has some apology. The late hour of the night, and the length of the services, were the excuse. But, though the thing is often done now, yet how seldom is a sleeper in a church furnished with an excuse for it. No practice is more shameful, disrespectful, and abominable than that so common of sleeping in the house of God.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv10, 12 His soul is in him. He was taken up…
His soul is in him. He was taken up dead. (ver. 9.) These words then of St. Paul, may either signify that now he is again alive, or will be in a very short time, as when Christ said, (Matthew ix. 24.) The girl is not dead, but asleep. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv9–11 in a--"the."
in a--"the."
window--or window seat, or recess.
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fell down from the third loft--"story."
and was taken up dead--"The window projected (according to the side of the room where it was situated) either over the street or over the interior court; so that in either case he fell on the hard earth or pavement below."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv9–12 9. In the window—On the window-sill, projecting out like…
9. In the window—On the window-sill, projecting out like a balcony; and the shutters were probably open to admit air.
Dead—Luke means to affirm complete death: for it is the miracle of the matter which forms the whole purpose of his narrating it.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv9–12 9. And there sat in a [better, the] window]…
9. And there sat in a [better, the] window] The window in that climate was only an opening in the wall, and not as in our country provided with a framework, the bars of which would have prevented the accident which is here described.
a certain young man named Eutychus, being fallen into a deep sleep] The last verb signifies borne down, overpowered, and the Rev. Ver. gives “borne down with deep sleep.” He was not a careless hearer, but sleep at the late hour overcame his youthful frame and he could resist it no longer.
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and as Paul was long preaching] Better, “and as Paul discoursed yet longer” with Rev. Ver. The comparative degree refers to the expectation or the wearied powers of the young man. The discourse went on longer than he thought it would, or than he could keep awake.
he sunk down with sleep] The verb is the same as before. Read “being borne down by his sleep,” as the word is a participle.
and fell down from the third loft, and was taken up dead] To join on with the participial sentence preceding, render he fell down from the third story and, &c. The latticework with which such windows were closed in the East would be set wide open to admit the cool air into the crowded room. The lad fell out, and down to the floor of the courtyard. There has been much debate whether the restoration of Eutychus was meant to be described as miraculous; whether, that is, “dead” may not be taken for “in a swoon like death.” But St Luke’s expression (Act_20:12) “They brought him alive” seems to leave no room for question. That life was gone by reason of the fall and was restored by the prayer of the Apostle is the natural reading of the story, which has all the vividness that marks the narrative of an eyewitness.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv9–11 (9) There sat in a window a certain young…
(9) There sat in a window a certain young man named Eutychus . . .—The name, like those of kindred meaning, such as Felix, Felicia, Felicissimus, Syntyche, Epaphroditus, Fortunatus, Faustus, Felicitas, was sufficiently common, especially among the freed-man class. In one instance, in an inscription in the Collegio Romano, the two names of Eutychus and Felicia appear as belonging to husband and wife.
And was taken up dead.—What follows is obviously related as a miraculous resuscitation; but it may be questioned, looking to St. Paul’s words, “his life is in him,” whether more than apparent death is meant. He was to all appearance dead—would have died but for the prayer of the Apostle; but there had been no fracture of limb or skull, and the cause of death, or of the state that looked like death, was the shock given to the brain and nerves by the violence of the fall.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv9–12 The for a, A.V.; borne down with for being…
The for a, A.V.; borne down with for being fallen into a, A.V.; discoursed yet longer for was long preaching, A.V.; being borne down by his sleep he for he sunk down with sleep, and, A.V.; story for loft, A.V. In the window; or, on the window-seat. The window was merely the opening in the wall, without any glass or shutter. Borne down; kataferomenov, the proper word in connection with sleep, either, as here, when sleep is the agent, or, followed by eijv upnon, falling into sleep. Yet longer; rather, as in the A.V., long; i.e. longer than usual, somewhat or very long.
Vers. 9, 10. Sleepy Eutychus.
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Explain precisely what happened. The window was a lattice opening, and, for the sake of air to the crowded room, the lattices were put aside. How crowded the house was is intimated by the presence of some people in this third story. There they would be sure to feel oppressed by the heat of the house. Eutychus may have fallen into the street, but it is more likely that he fell into the hard paved courtyard. For a similar fall, see the account of the death of Ahaziah, King of Israel. (2Ki_1:2, 2Ki_1:17) The word that is translated "young man" implies that Eutychus was quite a youth, and not likely to be very directly interested in St. Paul"s address. He very probably was a child of the house where the meeting was held. While the narrative does not positively say that Eutychus was killed by the fall, and indeed leaves it possible for us to assume that he was only badly stunned, the simplest reading of it without prejudice in relation to the miraculous certainly leaves the impression of a real death and restoration. We bend attention to the conduct of St. Paul in relation to the matter, and inquire why he took the trouble thus to recover the fallen and dead youth. Dismissing, with a brief mention, the interest he would feel in such a calamity affecting the people of the house, and seeking for explanations having a more general application, we notice
I ST. PAUL FELT THAW EUTYCHUS WAS NOT TO BLAME. If any one was to blame, it was the apostle himself, who had been led on to talk so long and keep the meeting to unreasonable hours for young folk. Long services make too great a demand on the physical strength of young people. They are trying even to the elder Christians, but their awakened spiritual interest will enable them to bear such fatigue of body. It was not wrong for Eutychus to sleep. He was simply overborne by the heat of the place and the lateness of the hour. And still we need to distinguish between failings, which come out of human frailties, and sins that come out of human willfulness. Too often the young are punished for what is merely due to the influence of surrounding circumstances and the undeveloped bodily conditions. The relation of public services to the young needs careful and judicious treatment.
1. Services for them are advisable and necessary.
2. Their share in the general service of the Church is important.
3. Such services may exert a gracious influence apart from the actual mental comprehension of what is said and done.
4. Such services need not be unduly limited or too easily altered in character for the sake of the young.
5. Such services should take into due account, and deal considerately with, the physical infirmities of the young. It is possible, by securing variety in forms of worship, changing attitudes, and efficient illustration in preaching, to successfully resist the infirmities of the children. If we find our public services uninteresting, we may question whether we are not, like the apostle, ourselves to blame.
II ST. PAUL FELT THAT THE DEATH OF EUTYCHUS WOULD BE MISUNDERSTOOD. Too easily the company would take up the notion that this was a judgment on inattention, and such an idea must be at once and fully corrected. In such a case as that of Ananias and Sapphira, no apostle would feel impelled to put forth miraculous power; the judgment of God on sin must stand. But the case of Eutychus belonged to what may fairly be called accidents. " A conjunction of circumstances brought it about heat, sleepiness, the position in which Eutychus sat, the open window, etc.; and this St. Paul may deal with in a way of miracle, just as Elijah and Elisha had done in cases of sudden death from disease. (see 1Ki_17:21; 2Ki_4:34) It is quite true that Christianity makes great demands on self-control and self-denial. It expects the spirit to master the body; but it makes its demands of the full-grown "man in Christ;" and, only in appropriate measures and degrees, on those who are young in years and young in the faith. The restoration of Eutychus may be regarded as a prominent and interesting illustration of the "sweet reasonableness" of Christianity. R.T.
Vers. 9-11. Earnestness in preaching and hearing.
The subject is suggested by the conversation, or the address, being lengthened out by the mutual affection of St. Paul and his audience. They were unwilling for him to cease; he was unwilling to keep back anything that might be a help and a blessing to them. That night there were just the conditions that made "long preaching" advisable, and prevented its being thought a weariness. The impulse of the preacher is such an audience; the joy of the audience is such a preacher. Tell of the associations of St. Paul with Troas, and give illustrative instances of his singular power to draw out towards himself the affection of those whom he served for Christ"s sake. A feeling of oppression and anxiety at this time rested on the apostle he felt that his missionary labors were almost done, and this gave a peculiar urgency and tenderness and pathos to his preachings. They had the characteristics of "last utterances" and farewells.
I THE IMPORTANCE OF OUR HAVING PERSONAL CONFIDENCE IN, AND GLOWING AFFECTION FOE, OUR TEACHERS. So far as mere truth is concerned, a stranger with competent knowledge can instruct us; but truth, in its personal relations with us, can only be taught by those who know us; and our ability to receive such influence depends largely on our love for those who give it. Press the importance of settled ministries, of regular attendance at the same worship, and of coming into such relations with our "pastors and teachers" as may bring on us the power of their personal characters. Apply the principle, "Faithful are the wounds of a friend; " and our pastors should be felt such friends that we can receive both reproof and comfort and instruction from them.
II THE DEMANDS WHICH TRUST AND AFFECTION MAKE UPON OUR TEACHERS. These people would not let St. Paul go; they kept him talking all night. He was compelled to respond to such love, and to pour forth his best treasures of knowledge and experience for their help. Trust and love still make the highest demands on our teachers, demands sometimes so great that ministers feel overwhelmed with the tremendous responsibility. Nothing draws out the best in a man like trusting him and loving him. Money can never buy a man"s best; duty can never compel a man"s best; love can always win a man"s best, just as a pure love makes a man noble, and a babe"s love calls a mother to sublime self-denials. The one condition of receiving the best spiritual blessings from a Christian teacher is that you must trust and love him as his disciples did St. Paul. His relations with his disciples are models, and happy are they who can give a like joy to their teacher and can win like blessings from him. In conclusion, deal practically with those things which constitute fitting preparation of hearers for receiving the best spiritual blessings through their teachers. Such preparations are:
1. General bearing upon good worshipping habits; right relations with Church life; and personal knowledge of, and affection for, the teacher.
2. Special to each particular occasion of intercourse or of worshipping; the value of all services depending directly upon a man"s mood of soul, as won by home culture. The profit of a hearer depends first and chiefly upon himself. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v12 And they brought the young man alive and were…
Act_20:12
And they brought the young man alive and were not a little comforted.
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Young men and the Church
I. Young men need to be brought to life.
1. Ye must be born again applies to them as to all.
2. Yet, of all men, the young are most apt to overlook this necessity. For what is more suggestive of vigorous life than a young man? He is alive all over--thoughts, affections, physical energies.
3. All this, however, may be dead to God and righteousness, and be dead to his true interests, his high duties, and his immortal destiny.
4. There is but one method by which young or old can be brought to life--union with Christ through faith. He that believeth on the Son hath everlasting life, etc.
II. Young men when brought to life should be all alive. Spiritual life should quicken and animate all their powers for God. This effect is not invariably seen. Many of our young people are not fully consecrated. We miss in the Church the go which is so palpable in the world. This may arise from the discouraging way in which they are received by the Church. It is strange but true that in too many communities the young are looked upon with suspicion, and their new enthusiasm thus receives an early chill. Hence--
III. The Church should bring its young men alive. They are Gods gift to the Church which should--
1. Take them under its protection.
2. Give them the benefit of its experience.
3. Encourage the full exercise of all their powers.
4. Give them a share in its work or government.
Young life is of the greatest value to the Church, and if repressed what will become of the Church a few years hence? Let the elders, then, train the young for those offices which must soon become vacant. A sure test of a Churchs strength or weakness is the way it treats its young men.
IV. Young men alive should minister to the comfort of the Church. Often suspicion arises from the restlessness and impulsiveness which irritate older men. Respect the aged; remember their services; do not rush reforms; bide your time, it is surely coming and you can afford to wait. And in the meantime go as far with the elders as you can, and endeavour to allay prejudices by thoughtful consideration for others, and by humility before God. (J. W. Burn.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv9–12 See notes on verse 8
See notes on verse 8
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv9, 11 General Information:
General Information:
Here the word "himself" refers to Paul. The first word "he" refers to Paul; the second word "he" refers to the young man, Eutychus. The word "him" refers to Eutychus.
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In the window
This was an opening in the wall with a ledge that was wide enough on which a person could sit.
Eutychus
This is the name of a man. (See: How to Translate Names)
who fell into a deep sleep
This speaks about sleep as if it were a deep hole into which a person could fall. AT: "who slept soundly" or "who became more and more tired until finally he was sleeping soundly" (See: Metaphor)
third story and was picked up dead
When they went down to check his condition, they saw he was dead. This can be stated in active form. AT: "third story; and when they went to pick him up, they found that he was dead" (See: Active or Passive)
third story
This means two floors above the ground floor. If your culture does not count the ground floor, you may state this as the "second story."
translationWords
die
life
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.