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History is made up of epochs and eras. An epoch is a pause in the sequence of events; a marked moment, at which the reckoning of time rests and begins anew. An era is the interval between two epochs; the period which intervenes between two of those milestones of history, by which the memory assists itself in keeping count of time. In all good histories the epochs are strongly marked. Give the great turning points of a life, and we can almost fill up the era for ourselves. The conversion of St. Paul is a pause and a signal memorable for all time: the years that follow, while he is a learner even more than a teacher in Christ's school, need but briefer notice, though one full of instruction for us who ponder it thoughtfully. St. Paul himself adds some particulars in Galatians 1:17-24.

1. He states that three years elapsed between his conversion and his first visit to Jerusalem as a Christian. The history in the Acts speaks only of "many days." But this is no contradiction. In 1 Kings 2 we read that Shimei "dwelt in Jerusalem many days"; and then the next verse opens thus, "And it came to pass at the end of three years." The expression "many days" is large enough to cover a period of three years. So it is here.

2. In the same passage St. Paul mentions a journey into Arabia, of which we have here no notice. The region intended is differently understood: it may have been that Arabia which borders very closely upon Damascus itself. And the purpose of his journey is not mentioned — whether it was undertaken as a first missionary enterprise, or whether to afford him a season of secluded meditation. St. Luke's account of St. Paul's life is full of omissions, except during that part of it in which he was with him. We are thankful for what he tells, and we are glad to supplement it from the Epistles of St. Paul himself.

3. The same passage tells us the length of his stay at Jerusalem, and with which of the apostles he then became acquainted (Galatians 1:18-20). Why this earnestness of expression? Because St. Paul is vindicating the independence of his own apostleship. He did not receive his gospel at second hand. It was three years before he saw one of the apostles; when he at length visited Jerusalem it was but for fifteen days, and during the whole of that visit he saw but Peter and James the Lord's brother. Thus was verified Galatians 1:1, 11, 12. Notice in the text —

I. PAUL PREACHING (ver. 20). "We preach not ourselves," he said some years afterwards, "but Christ Jesus the Lord." St. Paul never found it necessary to change his subject. It lasted him for his life. But what was it? The dry monotonous repetition of one doctrine? Need I ask this of any reader of his Epistles? Well may he speak there of "the unsearchable riches of Christ"; of "all the fulness of the Godhead dwelling in Christ bodily." He found in Christ an inexhaustible wealth of comfort, of sympathy, of help, an unlimited supply of grace. And this was what he sought to communicate. That is true preaching; the endeavour to unfold a reality and a happiness first felt within. And he could do this at once — "straightway." He could tell, as a matter of plain proof, that he who had come out to persecute had been arrested by a stronger hand, and constrained to confess that One whom he had scouted as a crucified and dead man was indeed living in the fulness of strength at the right hand of God.

II. PAUL IN SECLUSION. We are not to suppose that St. Paul's knowledge was at once complete, or his spiritual life perfected. Doubtless it was during this interval of three years that he learned many of those things of which he has left the record in his Epistles — many of those "revelations of the Lord," e.g. And may it not have been that that deep experience of the conflict with indwelling sin, which he details so strikingly in Romans 7, was then especially gained? It is a great error to suppose that an apostle, because he was specially called and equipped, was therefore raised out of the ordinary experiences of the Christian life within, was exempted from the trials which other men endure in rising from the death of sin to the life of righteousness. And the same error runs on into a province in which it is not a mere loss of comfort, but a grave and sometimes fatal deception. Men talk as if conversion were the whole of a Christian life. Conversion is a great thing, but conversion must be tried by these tests — first, is it the commencement of a change? and secondly, is it the commencement of a progress? A conversion which begins and ends with itself lacks every sign of that which Scripture so designates. A conversion trusted in as a security for salvation, usurps the very place of the Saviour Himself, and becomes at once a delusion and a snare.

III. PAUL MISTRUSTED. How lifelike are the lessons of Scripture. Which of us cannot understand the shrinking of ver. 26. St. Paul felt heart and soul with the disciples, and longed to exchange with them that sympathy which only Christians know, and which it is misery to them to be constrained to hide. "But they were all afraid of him, and believed not that he was a disciple." It was natural: the memory of their beloved Stephen, and of many others, hunted down by his relentless rage, could not but rise within them at the sight of him, and make it difficult to believe that the professed change was real. But these things turn to the gospel for a testimony: the thought of what Saul was only increases the miracle of what he is; such a change, so thorough, so astounding, is one of the standing evidences of Jesus and the resurrection. But at the time it was hard to credit. This was the punishment of long hostility to the Saviour. Doubtless he bore it meekly and confessed that it was his due. But ought not the record make us all fearful of discouraging the nascent faith of others? Take heed not to quench the smoking flax.

IV. PAUL ENCOURAGED. How well does Barnabas justify the appellation "Son of Consolation." He knew the whole history of the new disciple, and therefore he lost no time in mediating between him and those who doubted him. He brought him to the apostles, and declared to them his history. Thus, like Andrew, he acted as the encourager and helper of another in coming to Jesus. It is a blessed office this of the peacemaker; more especially when the peace made is not of earth only; when it affects the soul also; whether in its dealings with Christ Himself, or in its relations to Christ's servants. What is the aim of a visitor of the poor, in its highest aspect? Is it not this — to bring to the apostles — in other words, to bring to Christ Himself — those who, but for such aid, might be lost sight of, and be left in disregard, in suspicion, in darkness? How often has the work of Christian charity been privileged to perform this highest office! A Christian care for the body may be made available to save the soul.

(Dean Vaughan.)

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KJV: And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus.

WEB: He took food and was strengthened. Saul stayed several days with the disciples who were at Damascus.