(8) And there were many lights in the upper chamber.--We learn from Acts 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 Matthew 5:15; Matthew 25:3; John 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 Lord's table" in 1Corinthians 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 Rome--as, 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.

Verse 8. - We for they, A.V. and T.R. It is not obvious why St. Luke mentions the many lights. Some say to mark the solemnity of the first day of the week (Kuinoel); some, to remove all possible occasion of scandal as regards such midnight meetings (Bengel); some, to explain how the young man's fall was immediately perceived (Meyer); others, to account for the young man's drowsiness, which would be increased by the many lights, possibly making the room hot (Alford); for ornament (Olshausen). But possibly it is the mere mention by an eye-witness of a fact which struck him. It is obvious that the room must have been lit for a night meeting - only perhaps there were more lights than usual.

20:7-12 Though the disciples read, and meditated, and prayed, and sung apart, and thereby kept up communion with God, yet they came together to worship God, and so kept up their communion with one another. They came together on the first day of the week, the Lord's day. It is to be religiously observed by all disciples of Christ. In the breaking of the bread, not only the breaking of Christ's body for us, to be a sacrifice for our sins, is remembered, but the breaking of Christ's body to us, to be food and a feast for our souls, is signified. In the early times it was the custom to receive the Lord's supper every Lord's day, thus celebrating the memorial of Christ's death. In this assembly Paul preached. The preaching of the gospel ought to go with the sacraments. They were willing to hear, he saw they were so, and continued his speech till midnight. Sleeping when hearing the word, is an evil thing, a sign of low esteem of the word of God. We must do what we can to prevent being sleepy; not put ourselves to sleep, but get our hearts affected with the word we hear, so as to drive sleep far away. Infirmity requires tenderness; but contempt requires severity. It interrupted the apostle's preaching; but was made to confirm his preaching. Eutychus was brought to life again. And as they knew not when they should have Paul's company again, they made the best use of it they could, and reckoned a night's sleep well lost for that purpose. How seldom are hours of repose broken for the purposes of devotion! but how often for mere amusement or sinful revelry! So hard is it for spiritual life to thrive in the heart of man! so naturally do carnal practices flourish there!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 Mark 2:4, where they were gathered together; the Alexandrian copy, Vulgate Latin, Syriac, and Arabic versions read, "where we were gathered together".