The chief objection to the account is usually found in a comparison with what Paul himself says in Galatians. In itself, the account is natural; but does it agree with Paul's own testimony? One apparent divergence may indeed soon be dismissed. In Acts ix. 27 it is said that Paul was introduced to "the apostles," whereas in Gal. i. 19 it is said that Paul saw only James, the brother of the Lord (who was not among the Twelve), and Peter. But possibly the author of Acts is using the term "apostle" in a sense broad enough to include James, so that Paul actually saw two "apostles"—Peter and James—or else the plural is used merely in a generic sense to indicate that Paul was introduced to whatever representative or representatives of the apostolic body may have happened to be present.
Much more weight is commonly attributed to an objection drawn from the general representation of the visit. According to Acts, Paul was associated publicly with the Jerusalem disciples and engaged in an active mission among the Greek-speaking Jews; according to Galatians, it is argued, he was in strict hiding, since he did not become acquainted personally with the churches of Judæa (Gal. i. 22). But the objection, as has already been observed, depends upon an over-interpretation of Gal. i. 22. Whether or no "Judæa" means the country in sharp distinction from the capital, in either case all that is necessarily meant is that Paul did not become acquainted generally with the Judæan churches. The capital may well have formed an exception. If Paul had meant in the preceding verses that he had been in hiding in Jerusalem he would have expressed himself very differently. Certainly the modern representation of the visit is in itself improbable. The picture of Paul entering Jerusalem under cover of darkness or under a disguise and being kept as a mysterious stranger somewhere in a secret chamber of Peter's house is certainly much less natural than the account which the Book of Acts gives of the earnest attempt of Paul to repair the damage which he had done to the Jerusalem Church. It is very doubtful whether concealment of Paul in Jerusalem would have been possible even if Paul had consented to it; he was too well-known in the city. Of course this last argument would be answered if, as Heitmüller and Loisy suppose, Paul had never been in Jerusalem at all, even as a persecutor. But that hypothesis is faced by absolutely decisive objections, as has already been observed.
The whole modern representation of the first visit, therefore, is based solely upon a very doubtful interpretation of one verse, and is in itself highly unnatural. Surely it is much more probable that the real reason why Paul saw only Peter and James among the leaders was that the others were out of the city, engaged in missionary work in Judæa. Their presence in the churches of Judæa would explain the mention of those churches in Gal. i. 22. Paul is indicating the meagerness of his direct contact with the original apostles. The churches of Judæa would become important in his argument if they were the scene of the apostles' labors. Against a very doubtful interpretation of the account in Galatians, which brings it into contradiction with Acts, may therefore be placed an entirely consistent interpretation which, when the account is combined with Acts, produces a thoroughly natural representation of the course of events.
Paul says nothing about what happened during his fifteen-day intercourse with Peter. But it is highly improbable, as even Holsten pointed out, that he spent the time gazing silently at Peter as though Peter were one of the sights of the city.[39] Undoubtedly there was conversation between the two men, and in the conversation the subject of the life and death of Jesus could hardly be avoided. In the Epistle to the Galatians Paul denies, indeed, that he received his gospel from men. But the bare facts about Jesus did not constitute a gospel. The facts were known to some extent to friend and foe alike; Paul knew something about them even before his conversion and then increased his knowledge through intercourse with the disciples at Damascus. The fifteen days spent in company with Peter could hardly have failed to bring a further enrichment of his knowledge.
In 1 Cor. xv. 3–7, Paul gives a summary of what he had "received"—the death, burial, resurrection, and appearances of Jesus. The vast majority of modern investigators, of all shades of opinion, find in these verses a summary of the Jerusalem tradition which Paul received from Peter during the fifteen days. Undoubtedly Paul knew some if not all of these facts before he went to Jerusalem; the facts were probably common property of the disciples in Damascus as well as in Jerusalem. But it is inconceivable that he should not have tested and supplemented the tradition by what Peter, whose name stands first (1 Cor. xv. 5) in the list of the appearances, said in Jerusalem. Recently, indeed, an attempt has been made by Heitmüller to represent the tradition as being derived merely from the Christian communities in Damascus or Antioch, and at best only indirectly from Jerusalem; these communities are thus interposed as an additional link between Paul and the Jerusalem Church.[40] But the very purpose of the passage in 1 Corinthians is to emphasize the unity of teaching, not between Paul and certain obscure Christians in Hellenistic communities, but between Paul and the "apostles." "Whether therefore," Paul says, "it be I or they, so we preach and so ye believed" (1 Cor. xv. 11). The attempt at separating the factual basis of the Pauline gospel from the primitive tradition shatters upon the rock of 1 Corinthians and Galatians. In Galatians, Paul says he was in direct intercourse with Peter, and in 1 Corinthians he emphasizes the unity of his teaching with that of Peter and the other apostles.
After leaving Jerusalem Paul went into the regions of Syria and of Cilicia; the Book of Acts, more specifically, mentions Tarsus (Cilicia) and Antioch (Syria). The period which Paul spent in Tarsus or in its vicinity is for us altogether obscure. In all probability he engaged in missionary work and included Gentiles in his mission. Certainly at the conclusion of the Cilician period Barnabas thought him suitable for the specifically Gentile work at Antioch, and it is probable that he had already demonstrated his suitability. His apostolic consciousness, also, as attested both by the Book of Acts and by Galatians, suggests that the beginning of his life-work as apostle to the Gentiles was not too long deferred.
At Antioch, the disciples were first called "Christians" (Acts xi. 26). The objections, especially linguistic, formerly urged against this assertion of Acts have now for the most part been silenced. The assertion is important as showing that the Church was becoming so clearly separate from the synagogue that a separate name had to be coined by the Gentile population. Tremendous importance is attributed to the Christian community at Antioch by Bousset and Heitmüller, who believe that the religion of that community had diverged in fundamental respects from the religion of the primitive Jerusalem Church, and that this extra-Palestinian Christianity, and not the Christianity of Jerusalem, is the basis of the religion of Paul. According to this hypothesis, the independence of Paul which is attested in Galatians is apparently to be regarded as independence merely over against the intimate friends of Jesus; apparently Paul had no objection against taking over the teaching of the Greek-speaking Christians of Antioch. This representation is out of accord with what has just been established about the relations between Paul and the Jerusalem Church. It must be examined more in detail, however, in a subsequent chapter.
After at least a year—probably more—Barnabas and Saul, according to Acts xi. 30; xii. 25, were sent up to Jerusalem to bear the gifts of the Antioch Church, which had been collected in view of the famine prophesied by Agabus. This "famine visit" is the second visit of Paul to Jerusalem which is mentioned in Acts. The second visit which is mentioned in Galatians is the one described in Gal. ii. 1–10, at which Paul came into conference with the pillars of the Jerusalem Church. May the two be identified? Is Gal. ii. 1–10 an account of the visit which is mentioned in Acts xi. 30; xii. 25?[41]
Chronology opposes no absolutely insuperable objection to the identification. The apparent objection is as follows. The famine visit of Acts xi. 30; xii. 25 took place at about the