and began to stone him
Stoning was a common method of execution for blasphemy under Jewish law, as prescribed in Deuteronomy 17:7. The Greek word "λιθοβολεῖν" (lithobolein) means to throw stones, indicating a communal act of judgment and punishment. This method was not only a means of execution but also a public declaration of the community's rejection of the accused. The act of stoning Stephen marks him as the first Christian martyr, setting a precedent for the persecution of early Christians and highlighting the cost of discipleship.

Meanwhile, the witnesses laid their garments
The "witnesses" here refers to those who testified against Stephen, as required by Jewish law, which stated that the witnesses of a crime should be the first to act in the execution (Deuteronomy 17:7). The Greek term "μάρτυρες" (martyres) is significant, as it later evolves to mean "martyrs," those who bear witness to their faith through suffering or death. Laying their garments down was a practical act to avoid soiling their clothes during the stoning, but it also symbolically represents their role in the execution, as they prepare to cast the first stones.

at the feet of a young man named Saul
This introduction of Saul, who later becomes the Apostle Paul, is pivotal. The Greek word "νεανίου" (neaniou) indicates a young man, suggesting Saul's potential and the beginning of his significant role in the early church. Saul's presence and approval of Stephen's execution highlight the initial opposition to the Christian movement from within Judaism. This moment marks the beginning of Saul's journey from a persecutor of Christians to one of the most influential apostles, illustrating the transformative power of God's grace. Saul's later conversion becomes a powerful testimony to the redemptive possibilities within God's plan.

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. . . .