Fall of Eutychus From a Window in the Third Loft, During the Preaching of Paul at Troas

    "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." Have you ever seen any thing providential in the fall of Eutychus? If not, you have never read this part of the Scriptures as the word of God. At least you have never seen what the Spirit of God here sets before your eyes. This fact is not recorded to gratify curiosity, or to excite interest by the relation of a surprising accident. It is not like a newspaper account of a young man falling in his sleep from the top of a night coach. This is the word of God, and it is profitable for our edification. The accident evidently happens for the purpose of confirming and comforting the disciples, as well as for the conviction of all who witnessed the miracle of the restoration to life. It was indeed a late hour, yet it was an interesting occasion, and though an individual might chance to be overcome with sleep, this could be the case with few. How did it happen that the only man who is said to be on that occasion overcome with sleep sat in so dangerous a situation? How many chances were on the other side? That this young man should sit in this window was as one to every individual of the crowd—one perhaps to thousands. Surely, then, there was the hand of Providence in his being in that situation. But when we have got him in his place, why was he not discovered in his sleep by some who sat near him, or at least had him in their view? It is strange that in such a situation no one took notice of him till he fell. But fall he must, and, therefore, all circumstances conspire to bring about the event. Paul was preaching, and the gospel must be confirmed by a most interesting miracle. This divine interposition was peculiarly adapted to give joy and consolation to the disciples. It was not only, like other miracles, proof of the gospel, but it relieved them from great distress, and comforted them by turning sorrow into joy. It gave much greater comfort than if the accident had not happened. "And they brought the young man alive, and were not a little comforted." There is more joy on a release from danger, than if danger had not made its appearance. The shepherd rejoices more over the lost sheep on its recovery, than over the whole flock that were not in danger. This, then, was a noble close to Paul's discourse at Troas.

    Reader, you were not in the window at Troas, but you have had, it is likely, some escapes for your life. There are few individuals who cannot look back to some narrow escapes, and wonderful preservations. Ascribe all to Providence, and be confirmed in your belief of that ever-watchful care that the Ruler of the world has over all his creatures, but especially over his own peculiar people. Think also of the providential designs that your heavenly Father has, when he permits accidents to befall you. In one way or other it is for his own glory, and for your good. Is it no slight advantage to you to give you an occasion of gratitude to your protector, and of recognizing his hand in your deliverance?

    And afflictive accidents teach a similar lesson to relatives when the object of their affection is removed by them. It was on this occasion necessary that Eutychus should be restored to life. But such accidents may be to death ; and for the unspeakable advantage not only of the individuals to whom they happen, but also to the survivors. It may be overruled for a very general blessing on those connected. If we are called to glorify God by a very painful death, throughout eternity there will be no cause of regret; and others may be blessed by the occasion of our sufferings. More complete devotedness to God, and deadness to the world, with all its vanities, is a rich recompence for the acuteness of our distress in parting with beloved relatives. God's sovereignty is always to his people in wisdom and in love. This is the difference between sovereignty in God and sovereignty in man. We dread the sovereignty of man, because we have no security of its being exercised in mercy, or even in justice: we rejoice in the sovereignty of God, because we are sure it is always exercised for the good of his people. The missionary may sink with the ship that was to carry him to the place of his intended labours; but the sovereignty, through which we cannot see, may be both for the glory of God and the good of his servant, who is crowned with laurel before entering the field. A Christian may fall from his horse or from his feet, and die. And, as to Providence, is it not the same as if he had caught a fever or a cold, which issued in death? Let us, then, look to the Providence of our God by night and by day: let us see his hand in all our afflictions, and in all our deliverances.