In the first two chapters of his Epistle to the Galatians, the Apostle Paul relates particulars regarding some important epochs of his life, which likewise enter into the narrative of the Acts of the Apostles. The Apostle gives an account of his own proceedings immediately after his conversion, and of the visit which about that time he paid to Jerusalem; and, further, of a second visit to Jerusalem fourteen years later, and to these we must now direct our attention. We defer consideration of the narrative of the actual conversion of Paul for the present, and merely intend here to discuss the movements and conduct of the Apostle immediately subsequent to that event. The Acts of the Apostles represent Paul as making five journeys to Jerusalem subsequent to his joining the Christian body. The first, ix. 26 ff., takes place immediately after his conversion; the second, xi. 30, xii. 25, is upon an occasion when the Church at Antioch are represented as sending relief to the brethren of Judaea by the hands of Barnabas and Saul, during a time of famine; the third visit to Jerusalem, xv. 1 ff., Paul likewise pays in company with Barnabas, both being sent by the Church of Antioch to confer with the Apostles and Elders as to the necessity of circumcision, and the obligation to observe the Mosaic law in the case of Gentile converts; the fourth, xviii. 21 ff, when he goes to Ephesus with Priscilla and Aquila, "having shaved his head in Cenchrea, for he had a vow;" and the fifth and last, xxi. 15 ff, when the disturbance took place in the temple which led to his arrest and journey to Rome. {203} The circumstances and general character of these visits to Jerusalem, and more especially of that on which the momentous conference is described as having taken place, are stated with so much precision, and they present features of such marked difference, that it might have been supposed there could not have been any difficulty in identifying, with certainty, at least the visits to which the Apostle refers in his letter, more especially as upon both occasions he mentions important particulars which characterised those visits. It is a remarkable fact, however, that, such are the divergences between the statements of the unknown author and of the Apostle, upon no point has there been more discussion amongst critics and divines from the very earliest times, or more decided difference of opinion. Upon general grounds, we have already seen, there has been good reason to doubt the historical character of the Acts. Is it not a singularly suggestive circumstance that, when it is possible to compare the authentic representations of Paul with the narrative of the Acts, even apologists perceive so much opening for doubt and controversy?