The Book of Acts

The Eutychus Incident
(Acts 20:1-12)

Paul was now set to embark on his last journey to Jerusalem. The many parallels between this journey and that of the Lord Jesus leave no doubt that the two journeys are closely related. The ordeal for Paul was of the same order as that of Christ, but more importantly the nation was facing the same crisis for a second time. In the Gospel period they rejected their Messiah, the One who had come to save them; in the Acts period they rejected His ambassadors, notably Peter and Paul. The crisis for the nation at the end of Acts was all the more challenging because it was their last chance. On their acceptance or rejection of Paul (and all that he stood for) depended their entire future. Was it to be salvation and the second coming? Or was it to be a fearful expectation of judgment and of raging fire?

We, of course, know the outcome, and even Paul was under no delusion. Indeed, in every city he went to the Holy Spirit was warning him that prison and hardship were in store for him (20:22). At least three times he was forewarned of the fate that awaited him in Jerusalem (20:23; 21:4,11).

Through Macedonia and Achaia
Paul had planned to go to Jerusalem passing through Macedonia and Achaia on the way (19:21). This he now does, speaking words of exhortation and encouragement to the Christians along the way. Finally he arrived in Hellas, the popular name for Achaia, where he stayed three months. It was chiefly in Corinth that he stayed, and it was there that he wrote his epistle to the Romans (Romans 16:1). He had intended, it seems, to take the pilgrims' ship from Cenchreae, the harbour town of Corinth, but a plot against him by the Jews caused him to change his mind. This word epiboule , plot, occurs four times in Acts, and always of the Jews lying in wait to kill him (9:24; 20:3,19; 23:30). He decided instead to retrace his steps through Macedonia and to sail from Philippi. He was accompanied by seven companions from different cities, including Timothy. Luke also joined them at Philippi, the very place where he had left him at the end of Acts 16. They sailed from Philippi after the feast of Unleavened Bread was over, and arrived in Troas five days later.

The raising of Eutychus
It was the first day of the week and Paul was speaking to the assembled believers at Troas. Because he intended to leave the next morning he went on talking until midnight. A young man, probably no more than a boy (pais v.12), was sitting by the open window in the upper room where Paul was speaking. Overcome by the lateness of the hour and the smoky soporific atmosphere (from the many torches), he dozed off, toppled through the window, and fell to his death three storeys below. Paul however threw himself on the young man, just like Elijah and Elisha when called upon to raise the dead (1 Kings 17:21; 2 Kings 4:34), and Eutychus was restored to life, much to everyone's relief and amazement.

A remarkable miracle, to be sure, but what does it signify? Miracles are never just miracles in Acts any more than in the Gospels. It must have a deeper meaning if only we can find it. The story contains the following clues which may help us in our quest.

In the first place, it took place on the first day of the week, literally on the first (day) of the sabbaths. This unusual expression occurs again only in the Gospels with reference to the first Easter day (Matthew 28:1; Mark 16:2; Luke 24:1; John 20:1,19). Some have supposed that it means the first day of the seven sabbaths/weeks leading up to Pentecost. But that would not apply here since the feast of Unleavened Bread was already past and twelve days in addition. This must have been the third Sunday after Passover. We have therefore a miracle of resurrection on the first day of the week-just as when Christ rose from the dead.

Eutychus' fatal fall took place at midnight. It is at such a time as this that the Owner of the house will come back (Mark 13:35). "If he comes suddenly, do not let him find you sleeping. What I say to you, I say to everyone: 'Watch!'" (13:36-37). Eutychus was found sleeping, but was raised up just the same. It was also at midnight that the cry rang out, "Here's the bridegroom! Come out to meet him!" (Matthew 25:6). I am reminded of 1 Thessalonians 5:10: "He died for us so that, whether we are awake or asleep, we may live together with him." This is usually taken to mean live or die, but the word katheudo is never used of the sleep of death, and the context here, verses 6 and 7, confirms that sleep is here used of natural sleep or spiritual inertia. Eutychus is an example of someone who is asleep but will nevertheless live together with Him. Our Lord is gracious: even the sleepy will be raised, especially those who are not really to blame, as in the case of Eutychus.

Eutychus may be a type of Israel of whom it is said, "Did they stumble so as to fall beyond recovery? Not at all!" (Romans 11:11). God gave them a spirit of stupor (11:8), but His purpose for Israel is not a fatal fall, but life from the dead (11:15)-not only for themselves but for the whole world as well! Midst the gathering storm-clouds, the raising of Eutychus is a ray of hope. God's patience and mercy are not yet exhausted, not for Israel, nor for mankind as a whole, since we are all in the same predicament.