Name of Young Man Paul Raised From Dead
The young man whom the Apostle Paul raised from the dead in Acts 20:9-12 is named Eutychus. The account describes Eutychus as a young man who was sitting in a window during a lengthy sermon delivered by Paul in Troas. As Paul continued speaking until midnight, Eutychus "sank into a deep sleep" and, overcome by sleep, fell from the third story window to his death [Acts 20:9].
Upon Eutychus's fall, Paul went down, threw himself on the young man, and embraced him, declaring, "Do not be alarmed, for his life is in him" [Acts 20:10]. After this, Paul returned upstairs, broke bread, and continued to speak until daybreak. The narrative concludes by stating that "they brought the boy in alive, and were not a little comforted" [Acts 20:12]. This event is one of several miracles recorded in the book of Acts that demonstrate divine power working through the apostles.
The Apostle Paul, originally known as Saul of Tarsus, underwent a dramatic conversion experience on the road to Damascus, which is recounted three times in Acts (9:1-19; 22:1-21; 26:1-29) [1]. This conversion marked his prophetic call and commission as an apostle, particularly to the Gentiles [1, 3]. Luke, the author of Acts, makes a significant transition from using the name Saul (a Hebrew name) to Paul (a Greco-Roman name) in Acts 13:9, indicating his shift to a predominantly Gentile mission [2]. Paul's ministry, as described in Acts and his letters, involved extensive missionary journeys, preaching, and performing signs and wonders, including raising Eutychus from the dead, which underscored his apostolic authority [4, 5].
Sources
- Acts (Protestant academic) “Tyndale House on Acts 9:1: 9:1-19 The conversion of Saul of Tarsus on the Damascus road is of central importance to the narrative of Acts—Luke recounts the story three times (also 22:1-21; 26:1-29). Paul (Saul) also alludes to this experience several times in his letters (1 Cor 15:8-10; Gal 1:11-17; Phil 3:4-11; see 1 Tim 1:12-17). Saul’s conversion was his prophetic call and commission as an apostle (Acts 9:15; 22:15, 21; 26:15-18). No one is beyond the power of God to reach, redeem, and use for holy purposes—nothing is impossible with God (Luke 1:37). Paul was prepared through his training, ”
- Acts (Protestant academic) “Tyndale House on Acts 13:9: 13:9 Luke makes the significant transition from the name Saul (a Hebrew name) to Paul (a Greco-Roman name), perhaps indicating that Paul was now on a predominantly Gentile mission. For the rest of the book of Acts, he is called Paul except when he recounts his conversion (as in 22:7, 13; 26:14).”
- Acts (Protestant academic) “Tyndale House on Acts 9:15: 9:15 Saul is my chosen instrument to take my message to the Gentiles: In God’s plan for spreading the Good News, the Gentiles were the next step (see 1:8; cp. chs 10–11). Saul of Tarsus (Paul) was God’s choice to spearhead this expansive missionary effort to bring the Christian message to the Gentiles and to kings, as well as to the people of Israel. The rest of Acts illustrates Saul’s (Paul’s) faithfulness in carrying out this divine commission (e.g., 26:19-23).”
- Romans (Methodist/Wesleyan) “Adam Clarke on Romans 1 (introduction): St. Paul shows the Romans his Divine call to the apostleship, and for what end he was thus called, Rom 1:1-6. His salutation to the Church at Rome, and his commendation of their faith, Rom 1:7, Rom 1:8. His earnest desire to see them, that he might impart to them some spiritual gifts, Rom 1:9-15. His description of the Gospel of Christ, Rom 1:16, Rom 1:17. The crimes and profligacy of the Gentile world, which called aloud for the judgments of God, Rom 1:18-32. Preliminary Observations Different interpreters have divided this epistle into certain parts or”
- Romans (Baptist/Reformed) “John Gill on Romans 9 (introduction): INTRODUCTION TO ROMANS 9 The apostle having discoursed of justification and sanctification, and of the privileges of justified and sanctified ones, proceeds to treat of predestination, the source and spring of all the blessings of grace; and to observe how this distinguishing act of God's sovereign will has taken place, both among Jews and Gentiles; in treating of which, he knew he should go contrary to the sense of his countrymen the Jews, who have a notion that all Israel shall have a part in, or inherit the world to come (q): and that the Gentiles wil”