Acts Chapter 7 verse 58 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 58. - They cast for cast, A.V. ; garments for clothes, A.V.; the feet of a young man for a young man's feet, A.V.; named Saul for whose name was Saul, A.V. They cast. We have here the identical phrase of Luke 4:29. The witness. According to Deuteronomy 17:7, "the hands of the witnesses were to be first upon" the idolater "to put him to death." They took off their clothes, their outer garments, so as to be free to hurl the stones at their victim with greater force. The feet of a young man. The word νεανίας is found only here and in Acts 20:9; Acts 23:17, 18, 22; and frequently in the LXX. for the Hebrew נַעִר. A man might be called a νεανίας probably to the age of thirty. This appearance of Saul upon the stage of St. Luke's narrative is an element which will soon change the whole current of the narrative, and divert it from Jerusalem to the whole earth. Nothing can be more striking than this introduction of the young man Saul to our view as an accomplice (albeit "ignorantly in unbelief") in the martyrdom of Stephen. Who that stood there and saw him keeping the clothes of the witnesses would have imagined that he would become the foremost apostle of the faith which he sought to destroy from off the face of the earth?

Ellicott's Commentary

Ellicott's Commentary for English Readers(58) And stoned him.--Literally, were stoning him. The verb is repeated in Acts 7:59, as if to show that the shower of stones went on even during the martyr's prayers.The witnesses laid down their clothes.--The Law required, as if to impress on witnesses their solemn responsibility, that they should be the first, if the accused were condemned to death, to take part in his execution (Deuteronomy 17:7). Our Lord, it will be remembered, had applied the rule in the case of the woman taken in adultery (John 8:7). The loose, flowing cloak, which was worn as an outer garment, would have impeded the free action of their arms, and had therefore to be laid on one side.A young man's feet, whose name was Saul.--As defined by Philo, on the authority of medical writers, the term thus used extended from twenty-one to twenty-eight years of age. Looking to the prominent position taken by Saul in this matter, and to his description of himself as "Paul the aged," A.D. 64 (Philemon 1:9), it will be safe to assume that he had nearly attained the later limit. It will be convenient on this his first appearance to put together the chief facts of his life up to this period. He was of the tribe of Benjamin (Philippians 3:5), and had been named after its great hero-king. His father had obtained, perhaps as a freed-man, after a time of slavery at Rome, the privilege of Roman citizenship (Acts 22:28). He had settled at Tarsus. The absence of any reference to him or to the Apostle's mother makes it probable that they were both dead before he appears on the scene. The son of a married sister is found, apparently residing in Jerusalem, in Acts 23:16. At Tarsus the boy would probably receive a two-fold education, instructed at home in the Holy Scriptures daily, and in Greek literature and philosophy in the schools for which the city was famous. Traces of the knowledge thus acquired are found in his quotations from the Cilician poet Aratus (see Note on Acts 17:28), Menander (see 1Corinthians 15:33), Epimenides (see Titus 1:12), and the Festival Hymn quoted by him at Lystra (see Note on Acts 14:17). At twelve he would become a child of the Law (see Note on Luke 2:42); and showing great devotion to the studies which thus opened on him, was probably dedicated by his parents to the calling of a scribe. This, however, did not involve the abandonment of secular occupation; and after some years spent in Jerusalem, studying under Gamaliel (we may say, with almost absolute certainty, before the commencement of our Lord's ministry), he returned to his native city, and became a "tent-maker" (Acts 18:3)--a manufacturer, i.e., of the coarse goats' hair sail-cloth, for which Cilicia was famous. There seems reason to believe that somewhere about this time he became acquainted with Barnabas (see Note on Acts 4:36), and possibly also with St. Luke (see Note on Acts 13:1; Acts 16:10, and Introduction to St. Luke's Gospel). In the interval between the Ascension and the appointment of the Seven Deacons, he came up to Jerusalem. He finds a new sect, as it would seem, added to the three--the Pharisees, Sadducees, Essenes--whom he had known before. In some respects their teaching is such as Hillel, the grandfather of Gamaliel, would have approved. They pray and fast, and give alms. They proclaim a resurrection and a judgment after death. They connect that proclamation with the belief that a teacher of Nazareth, who had died a malefactor's death, was the long-expected Messiah. What is he to think of these startling claims? What were others thinking? Gamaliel, his master, counselled caution and a policy of expectation (Acts 5:35-39); Barnabas, his early friend, had joined the new society (Acts 4:36); Andronicus and Junias, his kinsmen, had followed the example (Romans 16:7). But Saul had a zeal which was more fiery than theirs. He was a Pharisee after the straitest sect, and the teaching of Stephen, more conspicuously, it would seem, than that of Peter, was a protest against Pharisaism, and told of its coming downfall. He, therefore, could make no truce with that teaching, and burst impatiently from the cautions of his master. For good or for evil, he was at least "thorough," and had the courage of his convictions. Even the face as of an angel and the words of ecstatic joy did but kindle in him the fire of a burning indignation. . . .