Exegetical and Hermeneutical Commentary of Acts 20:8
And there were many lights in the upper chamber, where they were gathered together.
8. And there were, &c.] Our thoughts go back to the upper room in Jerusalem where (Act 1:13) the first preachers of Christianity waited for the promised gift of the Holy Ghost.
Fuente: The Cambridge Bible for Schools and Colleges
And there were many lights – Why this circumstance is mentioned is not apparent. It, however, meets one of the slanders of the early enemies of Christianity, that the Christians in their assemblies were accustomed to extinguish all the lights, and to commit every kind of abomination. Perhaps the mention of many lights here is designed to intimate that it was a place of public worship, as not only the Jews, but the Gentiles were accustomed to have many lights burning in such places.
In the upper chamber – See the notes on Act 1:13.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. Upper chamber] It was in an upper chamber in the temple that the primitive disciples were accustomed to meet: on that account, they might have preferred an upper chamber whenever they could meet with it. The pious Quesnel supposes that the smoke, issuing from the many lamps in this upper chamber, was the cause of Eutychus falling asleep; and this, he says, the apostle mentions, in charity, to excuse the young man’s appearing negligent.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
There were many lights; there being many present; and it being in the night, because of the persecution that the Christians met with. Lest they should be reproached for doing any thing indecently, they by this means exposed themselves, and all that was done amongst them, to the common view and notice of all.
In the upper chamber; where it is supposed they did ordinarily meet; as Act 1:13.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. there were many lights in theupper chambernot a mere piece of graphic detail by aneye-witness [HACKETT,HOWSON], but mentioned,probably, as increasing the heat and contributing to drowsiness[WEBSTER and WILKINSON],as the next clause seems to show.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And there were many lights in the upper chamber,…. Which were lighted up, both for necessary uses, to see by, to read the word, and to administer the ordinance of the supper, and for the comfort and pleasure of the whole company, both preacher and hearers; as well as to remove all ground of suspicion, or occasion of reproach, as if it was a midnight society met for wicked practices: but this no ways countenances the use of lamps and wax candies in the daytime at divine worship, since this was in the night; of the upper chamber, in which it was usual to meet for religious exercises, see Mr 2:4, where they were gathered together; the Alexandrian copy, Vulgate Latin, Syriac, and Arabic versions read, “where we were gathered together”.
Fuente: John Gill’s Exposition of the Entire Bible
Many lights ( ). It was dark at night since the full moon (passover) was three weeks behind. These lamps were probably filled with oil and had wicks that flickered and smoked. They would not meet in the dark.
In the upper room ( ). As in 1:13 which see.
Fuente: Robertson’s Word Pictures in the New Testament
Many lights. A detail showing the vivid impression of the scene upon an eye – witness. It has been remarked that the abundance of lights shows how little of secrecy or disorder attached to these meetings.
The upper chamber. See on ch. Act 1:13.
Fuente: Vincent’s Word Studies in the New Testament
1) “And there were many lights,” (esan de lampades hikanai) “Now there were a considerable number of lamps,” “a sizable number of lamps were arranged,” perhaps lampstands filled with oil to provide lights for long hours, so that no charges might be made against the disciples of harboring a clandestine meeting, 1Co 14:40. That there were “many lights” indicates preparation for a large, regular, congregation.
2) “In the upper chamber,” (en to huperoo) “In the upper room,” either second or third floor of the meeting place, or perhaps a split level second and third floor, both of which were furnished lights from the upper chamber tier, Act 20:9, Act 1:13; Joh 20:19.
3) “Where they were gathered together.” (hou hemen sunegmenoi) “Where we were having been led to come together,” for fellowship, study, and worship, both they and we- the disciples of the local church and Paul with near a dozen companions in travel, ministers, and messengers of the churches of Europe and Asia, bound to Jerusalem and Judea with financial help for needy brethren, Act 19:21; Rom 15:25-32.
4) “Ready to depart on the morrow; (mellon eksienai te epaurion) “Being about to depart on the following day,” so far as his plans of itinerary had been set up.
5) “And continued his speech until midnight.” (pareteinen te ton ligon mechri mesounktiou) “And he continued the reasoning (speech or lecture) until midnight,” where the disciples had met in the upper room, for worship and praise, and to hear Paul speak once again, into the late hours of the night. Tho the preaching was long, it was not too long considering 1) the preacher, 2) the subject, and 3) the occasion, as he would see them no more in life.
Fuente: Garner-Howes Baptist Commentary
(8) And there were many lights in the upper chamber.We learn from Act. 20:9 that it was on the third floor of the house. In the high narrow streets of Eastern towns the upper storey is often chosen for social or devotional purposes, partly as more removed from the noise of the street, partly as giving access to the roof of the house. Such a room in a good sized house might well hold two or three hundred people. It is a fair inference also that the vividness and minuteness of the account indicate that we have the narrative of an eye-witness. The lamps or torches (see Notes on Mat. 5:15; Mat. 25:3; Joh. 5:35) are probably mentioned, partly as accounting for the sleep of Eutychus by the heat and closeness of the room, partly, perhaps, as an indirect answer to the calumny loudly asserted afterwards (Tertull. Apol. c. 8), and probably even then whispered, that at the meetings of the Christians the lamps were extinguished and free scope given for deeds of shameless licence. There is no ground for assuming that the lamps at this early period had any distinctive ritual or symbolic character, though it would be a natural expression of respect that two or more should be placed in front of the Apostle, or other presiding elder, at such a meeting, on either side of the loaf which was to be broken, and the cup which was to be blest. The position of the celebrant (to use a later, but convenient term) may have been, as in the original institution of the Supper, recumbent on the triclinium, or couch, which was at this time used by both Greeks and Romans. It is obvious, however, that this would be an inconvenient posture for distribution to a large assembly, and the special mention of the Lords table in 1Co. 10:21, leads to the conclusion that there was a separate high table (to borrow the familiar language of a college or Inn of Court) at which the celebrant and other ministers sat, their backs to the wall, their faces to the people, and that from that table they distributed the bread and wine, either by taking them, or sending them by the deacons or other ministers, to those who sat in the body of the room, or by giving it to the congregation as they came up to the table in detachments. The later practice of the Church, and the absence of any indication in patristic writings that there was an abrupt change, makes the latter the more probable alternative. The table, so placed, served as a transition stage between the triclinium and the altar of the later basilica. The primitive arrangement in which the priest faces the congregation and stands behind the altar, it may be noted, was at first retained in most of the basilicas, and survives to the present day in some of the churches of that type in Romeas, for example, in that of S. Clemente. This, therefore, and not any eastward or southward position, may claim to be, as has been well said, at once the most primitive, the most Catholic, the most Protestant of Eucharistic usages.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Many lights The whole scene, both of ministry and miracle, if not by daylight, took place under clear lamplight.
Upper chamber (See note on Act 1:13.)
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And there were many lights in the upper chamber where we were gathered together. And there sat in the window a certain young man named Eutychus, borne down with deep sleep, and as Paul discoursed yet longer, being borne down by his sleep he fell down from the third story, and was taken up dead.’
But the weather was hot, many lamps were burning and letting off their vapours and contributing to the heat, (and burning up the oxygen in a crowded room), and even possibly having an hypnotic effect, Paul’s teaching was deep, and the sermon was long, and many who were there had come from a day of hard toil. This was possibly so with Eutychus as well, a teenager who may have gone to sit in the window in order to obtain some air. And being sat on the sill of the unglazed open window on the third floor, and becoming very sleepy, he fell to the ground and was ‘taken up for dead’. What had been a wonderful fellowship evening had suddenly turned into a nightmare. During the preaching of life there had come death, and the life of a promising young Christian had prematurely come to an end.
Fuente: Commentary Series on the Bible by Peter Pett
Act 20:8-10 . . .] therefore the fall of the young man could at once be perceived. The lamps served for the lighting up of the room, for it was night; but perhaps at the same time for heightening the solemnity of the occasion. According to Ewald, Luke wished to obviate the evil reports concerning the nocturnal meetings of the Christians (comp. Calvin and Bengel); but they remained withal nocturnal and thereby exposed to suspicion.
Whether Eutychus was a young man serving (Rosenmller, Heinrichs), which at least is not to be inferred from the occurrence of the name among slaves and freedmen (Artem. iii. 38; Phaedr. 3, prol.), the text does not say.
.] on the (open) window , i.e. on the window-seat . The openings of the windows in the East, having no glass, were sometimes with and sometimes without lattice-work (see Winer, Realw .). So they are still at the present day.
. . .] falling into a deep sleep . is the proper word for this among Greek writers (comp. also Aquila, Psa 75:6 ), usually with (Lucian, Dial. mer . ii. 4; Herodian, ii. 1. 3, ii. 9. 6). Comp. Hom. Od . vi. 2 : . . Observe the logical relation of the participles: But as there sat ( ., see the critical remarks) a young man, falling (in his sitting there) into deep sleep during the prolonged discourse of Paul, he fell, overpowered by the sleep , from the third story, etc.
As to , comp. on Act 4:17 . The discourse continued for a longer time (Act 18:20 ) than the young man had expected.
] denotes the proceeding from, the power producing the effect (Bernhardy, p. 222; Buttmann, neut. Gr . p. 277 [E. T. 322]), and the article denotes the sleep already mentioned (Mat 1:24 ).
] he was taken up dead . The words affirm nothing else than that the young man actually fell down dead and was taken up dead (Chrys.: , , Calvin, Beza, and others; recently Schneckenburger, Schwegler, Zeller, and Baumgarten); and only so understood has the fall, as well as the conduct of the apostle in Act 20:10 and the result, the significance which can have induced its being narrated, namely, as a raising from the dead . [110] This we remark in opposition to the view which has become common, as if were used (“apparently dead,” de Wette; comp. Ewald).
. . . ] not in order to examine him, but in order to revive him by his contact, in a way similar to the procedure of Elisha and Elijah, 2Ki 4:34 ; 1Ki 17:17 ff.
. . .] Thus he speaks, obviating the consternation of those present (comp. on ., Dem. de cor . 35), when he had convinced himself of the successful intervention of his miraculous influence. His soul is in him, i.e. he is living! (not ) has the emphasis, not spoken without a lively feeling of victory . The young man had, in fact, been but now . Accordingly there is no ambiguity of the words, in which Lekebusch asserts that we desiderate an added “ again ,” and would explain this ambiguity on the ground that the author himself was not quite convinced of the miraculous nature of the incident. See, on the other hand, Oertel, Paulus in d. Apostelgesch . p. 147.
[110] Baur’s criticism in the case, however, converts an event which was in itself natural into a parallel in a miraculous form with the raising of the dead narrated of Peter in chap. 9.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
8 And there were many lights in the upper chamber, where they were gathered together.
Ver. 8. And there were many lights ] Night meetings are lawful, and, in some cases, needful; though carnal men will calumniate, and muse as they use. Caligula thought there was not a chaste man upon earth, because himself was most detestably unchaste.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8. . .] This may be noticed, as Meyer observes, to shew that the fall of the young man could be well observed: or, perhaps, because many lights are apt to increase drowsiness at such times. Calvin and Bengel suppose, in order that all suspicion might be removed from the assembly (‘ut omnis abesset suspicio scandali,’ Beng.); Kuin. and partly Meyer, that the lights were used for solemnity’s sake, for that both Jews and Gentiles celebrated their festal days by abundance of lights. But surely the adoption of either Jewish or Gentile practices of this kind in the Christian assemblies was very improbable.
Fuente: Henry Alford’s Greek Testament
Act 20:8 . , see critical note and reading in D. The words have been taken to indicate clearly that the accident was not due to darkness coming on through Paul’s lengthy discourse (so Weiss and Wendt), whilst Meyer regards them as introduced to show that the fall of the young man was not perceived at once. Others (so Felten) hold that the words mark the joy at the Sacramental Presence of the Lord and Bridegroom of the Church (Mat 25:1 ), and Nsgen sees in them a note of joy in the celebration of the Christian Sunday (see also Kuinoel). But it is also allowable to see in this notice the graphic and minute touch of one who was an eye-witness of the scene, and who described it, as he remembered it, in all its vividness (Hackett, Blass). We can scarcely see in the words with Ewald an intention on the part of the narrative to guard against any suspicion attaching to the night meetings of the Christians (so Calvin, Bengel, Lechler); the date, as Nsgen says, is too early (so too Overbeck). Lewin also takes Ewald’s view, but with the alternative that the lights may have been mentioned to exclude any suspicion in the reader’s mind of any deception with regard to the miracle.
Fuente: The Expositors Greek Testament by Robertson
lights. Greek. lampas. App-130.
upper chamber. See note on Act 1:13.
gathered together. See note on Act 20:7.
Fuente: Companion Bible Notes, Appendices and Graphics
8. . .] This may be noticed, as Meyer observes, to shew that the fall of the young man could be well observed: or, perhaps, because many lights are apt to increase drowsiness at such times. Calvin and Bengel suppose,-in order that all suspicion might be removed from the assembly (ut omnis abesset suspicio scandali, Beng.); Kuin. and partly Meyer,-that the lights were used for solemnitys sake,-for that both Jews and Gentiles celebrated their festal days by abundance of lights. But surely the adoption of either Jewish or Gentile practices of this kind in the Christian assemblies was very improbable.
Fuente: The Greek Testament
Act 20:8. , many lights) in order that all suspicion of scandal might be obviated.
Fuente: Gnomon of the New Testament
in: Act 1:13, Luk 22:12
Reciprocal: Mar 14:15 – upper Act 9:37 – in an 2Co 2:12 – when
Fuente: The Treasury of Scripture Knowledge
8
Act 20:8. Lights is from the Greek word LAMPAS, which was a device used as a torch and was fed with olive oil. The writer had just stated that Paul continued his speech until midnight, and his mention of the many lights was to explain how an assembly could conveniently extend its services that far into the night.
Fuente: Combined Bible Commentary
Act 20:8. And there were many lights in the upper chamber, where they were gathered together. All the little details of this memorable scene are carefully recorded; the very appearance of the brilliantly-lighted upper chamber; the lateness of the hour; the length of Pauls sermon. The writer, Luke, had just joined his loved master again, and naturally all the circumstances which accompanied the first remarkable event which took place after their reunion, stamped themselves on the beloved physicians mind. The many lamps mentioned had no special significance; the Jews were accustomed, on their festal days, brilliantly to light their rooms for any great solemnity. The fact is probably mentioned to account for the sleep of Eutychus, which, no doubt after the fatigue of a long working day, was induced by the heat of the crowded, lit-up room.
Fuente: A Popular Commentary on the New Testament
8-10. The long and solemn discourse was interrupted at midnight, by an incident which caused great alarm, and some confusion, in the audience. (8) “Now there were many lamps in the upper chamber where we were assembled; (9) and there sat in the window a certain young man named Eutychus, who was borne down by deep sleep: and as Paul was discoursing a very long time, borne down with sleep, he fell from the third story down, and was taken up dead. (10) But Paul went down, and fell upon him, and embraced him, and said, Be not troubled, for his life is in him.” It is assumed by some writers, that the young man was not really dead, and Paul’s remark, “his life is in him,” is adduced in proof of the assumption. If this remark had been made when Paul first saw him, it might, with propriety, be so understood, but as it was made after he had fallen upon him, and embraced him, action evidently designed to restore him, it should be understood as only a modest way of declaring that he had restored him to life.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
8, 9. Here we see the church at Troas, the capital of Mysia; occupying a room in the third story. Church houses were never built till the middle of the second century. Till that time the Lords army were constantly marching to the conquest of the world. When they built houses and went into winter quarters, they soon toned down the heroic spirit of Pentecostal blood and fire, and ceased to be aggressive. When the holiness people house up and settle down, you can write Ichabod on their bonnet. Paul preached till midnight, when the death of Eutychus did not stop the meeting. They did not send up for Doctor Luke to come down and medicate him, but for Paul to pray over him and raise him from the dead. After midnight they had the Agapee, i. e., the Love Feast peculiar to the Apostolic age, and revived by John Wesley, commemorative of the last supper of Jesus and his disciples, which was followed by the sacrament. After the agapee and eucharist, Paul resumes and preaches on till day without retiring to rest. Meanwhile his comrades sail round the coast to Assos. He enjoys a morning walk of thirty miles through the country, and embarks with them at Assos per arrangement.
Fuente: William Godbey’s Commentary on the New Testament
20:8 {4} And there were many lights in the upper chamber, where they were gathered together.
(4) The devil, taking care to trouble the Church with a great offence, gives Paul a singular occasion to confirm the Gospel
Fuente: Geneva Bible Notes
Luke’s reference to the many lamps (Gr. lampades hikani, lit. many torches) suggests that it was the combination of a long message and lack of oxygen that caused Eutychus to fall asleep. The Greek word translated "young man" (meanias) elsewhere describes a boy of eight to 14 years old. However, his name suggests that he may have been a slave, in which case he could have been in his thirties. [Note: Witherington, p. 607.] Doctor Luke pronounced Eutychus (lit. fortunate) dead.
"The length of Paul’s preaching may incline us to sympathize with sleepy Eutychus. The well-developed synoptic theme of wakefulness puts a different perspective on the matter. Falling asleep is a serious failure with potentially grave consequences. Paul’s dedicated preaching makes demands on his audience. They must be dedicated listeners who hear the word and ’bear fruit with perseverance (en upomone)’ (Luk 8:15). Eutychus failed and fell." [Note: Tannehill, 2:250.]
"I confess that Paul’s experience has always been a comfort to me. When I look out at the congregation and see some brother or sister out there sound asleep, I say to myself, ’It’s all right. Just let them sleep. Paul put them to sleep, too.’" [Note: McGee, 4:602.]