 we learn that “there arose on that day a great persecution against the church.” In 9:31 we read, “So the church throughout all Judea and Galilee and Samaria had peace and was being built up.” These are directly opposing circumstances. What changed between 8:1 and 9:31? The one change we read of is that Saul is converted. When Saul converts to Christianity and stops his persecution of the church, we find out that all persecution of the church ends.
Acts is a book of transition. The old covenant ended in practice with the coming of Christ. But its influence would continue until AD 70 and the destruction of the temple. The New Covenant began with Christ’s death and resurrection. Therefore, that period between the resurrection and AD 70—that which we call the apostolic age—is a sort of overlap of the covenant ages showing the transition from old to new. This is the age whose history is recorded for us in Acts. Within this book of transition is a section of more intense transition. Chapters 7 through 13 show a transition of focus from a Christian church of Jews to a Christian focus on the world. Prior to chapter 7 we see predominantly Jews involved in the beginning and building of the church. In chapter 7 concentration moves to Hellenist Jews—still Jews, but perhaps pushing at the edges since these are Jews of predominantly Greek culture. By the end of chapter 13 focus is turned away from the Jews to the world. Paul even states as much in verse 46, telling the Jews, “Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles” (13:46).
In this section of focus transition, three central conversions are recorded. This series begins with the Ethiopian eunuch (a Gentile), ends with Cornelius (a Gentile), and emphasizes through its centrality the conversion of Paul (apostle to the Gentiles). If we recall Daniel’s prophecy in Daniel 9:24-27, seventy weeks or 490 years were determined for the Jews. A “week” (or, literally, a period of seven) counted as a period of seven years. Thus, from Cyrus decree to let the Jews return from captivity and rebuild the city and temple, 483 years had passed until the beginning of Jesus’ ministry (see the summaries on Revelation—Parts 2 through 4). As Daniel prophesies, the 70th week (the last 7 years) will find the Messiah “cut off” in the middle, and so it was that Christ was crucified 3 and a half years after the start of his ministry (the start of the last 7 year period).
But what about the final 3½ years following the crucifixion? What would signal the end of what the angel had told Daniel would be 490 years decreed for “your people and your holy city”? Christ began his ministry in around AD 28 and was crucified in around AD 31 (see the summary on Matthew—Part 2). Therefore, the end of the seven year period would be in AD 34-35. It so happens that the conversion of Paul—apostle to the Gentiles—occurs right at this time (AD 34-35) that ends the prophesied period of the Jews. (For a good article on the detail of dating Paul’s conversion, see the Chronology section of “Preliminary Questions” at the beginning of the article on “St. Paul” in the New Advent Catholic encyclopedia -- https://www.newadvent.org/cathen/11567b.htm).
Therefore, the section into which we have entered in Acts is not only generally a transition period, but the way Luke has structured it, we are moving to the pinnacle of the transition, ending the prophesied 490 years of concentration on the Jews and moving to the spread of the gospel to the world.
Luke presents the activity of Philip, one of the original deacons, in chapter 8. Because of the persecution by Saul in Jerusalem, the Christians have been scattered. Philip travels into Samaria, preaching Christ. Luke offers a significant contrast between Philip the deacon and Simon the magician. Philip preaches, and the people of Samaria listen. So too does Simon speak, and have the Samaritans pay attention to him (8:10). But the contrast here is that Philip preaches of Christ. His desire is to turn the people’s hearts to worship J