No absolutely decisive objection, therefore, has yet been found against the identification of Gal. ii. 1-10 with Acts xi. 30; xii. 25. But the _prima facie_ evidence has usually been regarded as favoring the alternative identification, since Gal. ii. 1-10 bears much more resemblance to Acts xv. 1-29 than it does to Acts xi. 30; xii. 25. Resemblance to Acts xi. 30; xii. 25 is not, indeed, altogether lacking. In both Galatians ii. 1-10 and Acts xi. 30; xii. 25, Barnabas is represented as going up with Paul to Jerusalem; in both passages there is reference to gifts for the Jerusalem Church; and the revelation referred to in Gal. ii. 2 as the occasion of the journey may be discovered in the revelation of the famine made to Agabus (Acts xi. 28). But the relief of the Jerusalem Church, which is put as the sole purpose of the journey in Acts xi. 30; xii. 25, is quite subordinate in Gal. ii. 1-10; Barnabas is with Paul in Acts xv. 1-29 just as much as he is in Acts xi. 30; xii. 25; and it may be questioned whether in Gal. ii. 2 it is not more natural to think of a revelation coming to Paul rather than one coming through the mouth of Agabus. The strongest argument, however, for identifying Gal. ii. 1-10 with Acts XV. 1-29 is that the main purpose of Paul's visit seems to be the same according to both passages; according to both the matter of circumcision of Gentiles was under discussion, and according to both the result was a triumph for the cause of freedom. This identification must now be considered. Various objections have been raised against it. These objections lead, according to the point of view of the objector, either to an acceptance of the alternative identification (with Acts xi. 30; xii. 25) or else to a rejection of the historicity of the Book of Acts.