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 (2 Kings 1:2, 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 1 Kings 17:21; 2 Kings 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.

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 God's 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 Church's 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.)

Aristarchus, Asians, Eutychus, Gaius, Paul, Secundus, Sopater, Thessalonians, Timotheus, Timothy, Trophimus, TychicusAsia, Assos, Chios, Derbe, Ephesus, Greece, Jerusalem, Macedonia, Miletus, Mitylene, Philippi, Samos, Syria, TroasAlive, Boy, Comforted, Greatly, Home, Lad, Measure, Ordinary1. Paul goes to Macedonia, and thence to Troas.
7. He celebrates the Lord's supper, and preaches.
9. Eutychus having fallen down dead is raised to life.
13. Paul continues his travels;
17. and at Miletum he calls the elders together, tells them what shall befall to himself,
28. commits God's flock to them,
29. warns them of false teachers,
32. commends them to God,
36. prays with them, and departs.

Acts 20:12

     5805   comfort

Acts 20:9-12

     1416   miracles, nature of

This Person Differs in Nothing
This Person differs in nothing, from the Father, but only in this that He is begotten of Him. He is Eternal with the Father, as glorious and as intelligent. He is of the same mind in everything in all worlds, loveth the same objects in as infinite a measure. Is the means by which the Father loveth, acteth, createth, redeemeth, governeth, and perfecteth all things. And the means also by which we see and love the Father: our strength and our eternity. He is the Mediator between God and His creatures. …
Thomas Traherne—Centuries of Meditations

January 19 Morning
Serving the Lord with all humility of mind.--ACTS 20:19. Whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant: even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. If a man think himself to be something, when he is nothing, he deceiveth himself.--I say, through the grace given unto me, to every man, . . . not to think of himself more highly than he ought to think; but …
Anonymous—Daily Light on the Daily Path

April 26 Evening
Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?--SONG 6:10. The church of God, which he hath purchased with his own blood. Christ loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. There appeared a great wonder …
Anonymous—Daily Light on the Daily Path

February 9. "None of These Things Move Me" (Acts xx. 24).
"None of these things move me" (Acts xx. 24). The best evidence of God's presence is the devil's growl. So wrote good Mr. Spurgeon once in "The Sword and the Trowel," and that little sentence has helped many a tried and tired child Of God to stand fast and even rejoice under the fiercest attacks of the foe. We read in the book of Samuel that the moment that David was crowned at Hebron, "All the Philistines came up to seek David." And the moment we get anything from the Lord worth contending for, …
Rev. A. B. Simpson—Days of Heaven Upon Earth

December 29. "I have not Shunned to Declare unto You all the Counsel of God" (Acts xx. 27).
"I have not shunned to declare unto you all the counsel of God" (Acts xx. 27). It is probable that God lets every human being, that crosses our path, meet us, in order that we may have the opportunity of leaving some blessing in his path, and dropping into his heart and life some influence that will draw him nearer to God. It would be blessed, indeed, if we could meet every immortal soul, at last, that we have ever touched in the path of life, and truly say, "I am pure from the blood of all men." …
Rev. A. B. Simpson—Days of Heaven Upon Earth

March 7. "It is More Blessed to Give than to Receive" (Acts xx. 35).
"It is more blessed to give than to receive" (Acts xx. 35). How shall we know the difference between the earthly and the heavenly love? The one terminates on ourselves and is partly ourself seeking its own gratification. The other reaches out to God and others, and finds its joy in glorifying Him and blessing them. Love is unselfishness, and the love that is not unselfish is not divine. How much do we pray for others, and how much for ourselves? What is the center of our being? Ourselves, or our …
Rev. A. B. Simpson—Days of Heaven Upon Earth

A Fulfilled Aspiration
'So that I might finish my course....'--ACTS xx. 24. 'I have finished my course....'--2 TIM. iv. 7. I do not suppose that Paul in prison, and within sight of martyrdom, remembered his words at Ephesus. But the fact that what was aspiration whilst he was in the very thick of his difficulties came to be calm retrospect at the close is to me very beautiful and significant. 'So that I may finish my course,' said he wistfully; whilst before him there lay dangers clearly discerned and others that had all …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Parting Words [Footnote: Preached Prior to a Long Absence in Australia. ]
'And now, brethren, I commend you to God, and to the word of His grace....'--ACTS xx. 32. I may be pardoned if my remarks now should assume somewhat of a more personal character than is my wont. I desire to speak mainly to my own friends, the members of my own congregation; and other friends who have come to give me a parting 'Godspeed' will forgive me if my observations have a more special bearing on those with whom I am more immediately connected. The Apostle whose words I have taken for my text …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Blessedness of Giving
'...It is more blessed to give than to receive.'--ACTS xx. 35. How 'many other things Jesus did' and said 'which are not written in this book'! Here is one precious unrecorded word, which was floating down to the ocean of oblivion when Paul drew it to shore and so enriched the world. There is, however, a saying recorded, which is essentially parallel in content though differing in garb, 'The Son of Man came not to be ministered unto, but to minister.' It is tempting to think that the text gives a …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Parting Counsels
'And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: 23. Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. 24. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. 25. And now, behold, I know that ye all, among whom I have gone preaching …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Christian Perfection
"Not as though I had already attained, either were already perfect." Phil. 3:12. 1. There is scarce any expression in Holy Writ which has given more offence than this. The word perfect is what many cannot bear. The very sound of it is an abomination to them. And whosoever preaches perfection (as the phrase is,) that is, asserts that it is attainable in this life, runs great hazard of being accounted by them worse than a heathen man or a publican. 2. And hence some have advised, wholly to lay aside …
John Wesley—Sermons on Several Occasions

Two Essential Things
Paul testified concerning "repentance toward God, and faith toward our Lord Jesus Christ"; by which I understand that, as an ambassador for Christ, he assured the people that through repentance and faith they would receive salvation. He taught in God's name mercy through the atoning sacrifice to all who would quit their sin and follow the Lord Jesus. With many tears he added his own personal testimony to his official statement. He could truly say, "I have repented, and I do repent"; and he could …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 35: 1889

The Minister's Farewell
WHEN Paul was parting from his Ephesian friends, who had come to bid him farewell at Miletus, he did not request of them a commendation of his ability; he did not request of them a recommendation for his fervid eloquence, his profound learning, his comprehensive thought, or his penetrating judgment. He knew right well that he might have credit for all these, and yet be found a castaway at last. He required a witness which would be valid in the court of heaven, and of value in a dying hour. His one …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

On Sleeping in Church
"And there sat in the window a certain young man named Eutychus, being fallen into a deep sleep; and while Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead."--Acts xx. 9. I have chosen these words with design, if possible, to disturb some part in this audience of half an hour's sleep, for the convenience and exercise whereof this place, at this season of the day, is very much celebrated. There is indeed one mortal disadvantage to which all …
Jonathan Swift—Three Sermons, Three Prayers

It is Also Plain that the Public Prayers are not to be Couched in Greek...
It is also plain that the public prayers are not to be couched in Greek among the Latins, nor in Latin among the French or English (as hitherto has been every where practised), but in the vulgar tongue, so that all present may understand them, since they ought to be used for the edification of the whole Church, which cannot be in the least degree benefited by a sound not understood. Those who are not moved by any reason of humanity or charity, ought at least to be somewhat moved by the authority …
John Calvin—Of Prayer--A Perpetual Exercise of Faith

Our Inheritance
"And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and give you an inheritance among all them which are sanctified."--Acts 20:32. "And inheritance among them which are sanctified by faith that is in me."--Acts 26:18. "For this is the will of God, even your sanctification."--1 Thess. 4:3. "That ye be not slothful, but followers of them who through faith and patience inherit the promises. For when God made promise to Abraham, because he could swear …
J. W. Byers—Sanctification

The New Crusade --Serampore and the Brotherhood
1800 Effects of the news in England on the Baptists--On the home churches--In the foundation of the London and other Missionary Societies--In Scotland--In Holland and America--The missionary home--Joshua Marshman, William Ward, and two others sent out--Landing at the Iona of Southern Asia--Meeting of Ward and Carey--First attempt to evangelise the non-Aryan hill tribes--Carey driven by providences to Serampore--Dense population of Hoogli district--Adapts his communistic plan to the new conditions--Purchase …
George Smith—The Life of William Carey

Fac-Similes
OF ANCIENT NEW TESTAMENT MANUSCRIPTS, TO ILLUSTRATE CHAPTER XXVI., PAGE 380. Most of the following specimens of ancient manuscripts are taken from Scrivener's Introduction to the Criticism of the New Testament. No. (1) is from Tischendorf s Novum Testamentum Graece ex Sinaitico Codice; Nos. (2) and (11) from Smith's Dictionary of the Bible; and No. (5) from Horne's Introduction, Vol. IV. No. (1). PLATE I. SINAI CODEX, Century IV. Heb. 12:27-29. Notice the occasional use of very small letters. In …
E. P. Barrows—Companion to the Bible

The Epistles of Paul
Paulos genomeno; megistos; hupogrammos. (Clement of Rome.) Comp. §§ 29-36 and 71. General Character. Paul was the greatest worker among the apostles, not only as a missionary, but also as a writer. He "labored more than all." And we may well include in this "all" the whole body of theologians who came after him; for where shall we find an equal wealth of the profoundest thoughts on the highest themes as in Paul? We have from him thirteen Epistles; how many more were lost, we cannot even …
Philip Schaff—History of the Christian Church, Volume I

Moreover, if Discourse must be Bestowed Upon Any...
21. Moreover, if discourse must be bestowed upon any, and this so take up the speaker that he have not time to work with his hands, are all in the monastery able to hold discourse unto brethren which come unto them from another kind of life, whether it be to expound the divine lessons, or concerning any questions which may be put, to reason in an wholesome manner? Then since not all have the ability, why upon this pretext do all want to have nothing else to do? Although even if all were able, they …
St. Augustine—Of the Work of Monks.

Whether Men are Bound to Pay Tithes under a Necessity of Precept?
Objection 1: It would seem that men are not bound by precept to pay tithes. The commandment to pay tithes is contained in the Old Law (Lev. 27:30), "All tithes of the land, whether of corn or of the fruits of trees, are the Lord's," and further on (Lev. 27:32): "Of all the tithes of oxen and sheep and goats, that pass under the shepherd's rod, every tenth that cometh shall be sanctified to the Lord." This cannot be reckoned among the moral precepts, because natural reason does not dictate that one …
Saint Thomas Aquinas—Summa Theologica

Whether it is Lawful for Religious to Live on Alms?
Objection 1: It would seem unlawful for religious to live on alms. For the Apostle (1 Tim. 5:16) forbids those widows who have other means of livelihood to live on the alms of the Church, so that the Church may have "sufficient for them that are widows indeed." And Jerome says to Pope Damasus [*Cf. Cf. Can. Clericos, cause. i, qu. 2; Can. Quoniam, cause xvi, qu. 1; Regul. Monach. iv among the supposititious works of St. Jerome] that "those who have sufficient income from their parents and their own …
Saint Thomas Aquinas—Summa Theologica

Regeneration by Faith. Of Repentance.
1. Connection of this chapter with the previous one and the subsequent chapters. Repentance follows faith, and is produced by it. Reason. Error of those who take a contrary view. 2. Their First Objection. Answer. In what sense the origin of Repentance ascribed to Faith. Cause of the erroneous idea that faith is produced by repentance. Refutation of it. The hypocrisy of Monks and Anabaptists in assigning limits to repentance exposed. 3. A second opinion concerning repentance considered. 4. A third …
John Calvin—The Institutes of the Christian Religion

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