Chapter eight introduces the key antagonist of the story. Luke mentioned that Saul was a co-conspirator at Stephen’s murder, albeit not a full participant. The most zealous of his peers (Galatians 1:14), Saul used Stephen’s “blasphemy” as the perfect catalyst to begin an outright war with these Jewish traitors, who blatantly worshiped a criminal instead of God. He made it his personal mission to “DESTROY THE CHURCH” by any means necessary (Acts 8:1-3).
Like the Tower of Babel, however, God used this as the catalyst to scatter the early Christians and spread the gospel. For the first time, Samaritans were presented with the truth, and they accepted it in multitudes (Acts 8:4-8). The miracles Philip performed convinced even a local magician, Simon, that this message was truly from God (Acts 8:9-13). Peter and John arrived from Jerusalem to confirm what was happening, which they saw when the Holy Spirit came on the Samaritans (Acts 8:14-17). This impressed the magician who wanted that power as well, offering money to learn their “spell” (Acts 8:18-25). Some have questioned Simon’s salvation because of this, but Peter’s command that he should “REPENT OF THIS WICKEDNESS” and pray for forgiveness seems to indicate that his infant faith was genuine.
Luke recorded one more scenario of the gospel spreading beyond the Jewish people (Acts 8:26-40). Philip received a direct order through an angel to meet with a man on the road between Jerusalem and Gaza, whom he discovered to be an Ethiopian official. Philip caught up with him and got into his chariot, realizing that the man was reading from the prophet Isaiah without understanding it. Philip was able to start from that passage (Isaiah 53:7-8) and point him to Jesus. The Ethiopian believed, and Philip baptized him immediately. The Holy Spirit then “SNATCHED PHILIP AWAY” (the same verb used for the Rapture in 1 Thessalonians 4:17) and dropped him in Azotus, where he continued to preach the gospel.
There is a textual note to consider regarding Acts 8:37. Only a handful of Greek manuscripts include this verse, and most of them were copied during the tenth to twelfth centuries (AD 900-1100). Because of their late date and scarcity, it is best to see this verse as a later addition to Acts.