which Paul is answering the personal attack of the Judaizers, and the second main division, in which he is defending the contents of his gospel. Before the end of the passage Paul has plunged into the principal thing that he wanted to say to the Galatians, who were making void the cross of Christ. The presentation in Gal. ii. 11-21 of what Bengel[61] called the "marrow of Christianity" leads inevitably, therefore, not to a pedantic narration of what Peter did, but to the exclamation of Gal. iii. 1, "O foolish Galatians, who did bewitch you, before whose eyes Jesus Christ was openly set forth crucified?" [61] On Gal. ii. 19. Thus the silence of Paul about the outcome of the incident at Antioch does not at all establish the outcome as unfavorable. But there are positive indications on the other side. Of course, if Gal. ii. 1-10 were identified with the famine visit, the whole question would be settled. In that case, the incident of Gal. ii. 11-21 would have been followed by the Apostolic Council, at which the harmony of Peter and Paul found full expression. But even if the identification of Gal. ii. 1-10 with the Apostolic Council be adopted, there are still plain indications that the outcome of the Antioch incident was favorable. In the first place, Paul mentions Peter in 1 Cor. ix. 5 with respect, as an apostle to whose example appeal may be made; in 1 Cor. iii. 22 he classes Peter with himself and with Apollos as a possession of all Christians;[62] and in 1 Cor. xv. 1-11 he includes as part of his fundamental missionary preaching the appearance of the risen Christ to Peter, and appeals to the unity which existed between his own preaching and that of the other apostles (verses 5, 11).[63] [62] Knowling, _The Witness of the Epistles_, 1892, p. 14, note 1. [63] Knowling, _loc. cit._ In the second place, Paul concerned himself earnestly, according to 1 and 2 Corinthians and Romans, with the collection for the Jerusalem poor. If the incident at Antioch had meant a repudiation of the "right hand of fellowship" which Peter in common with James and John had given to Paul at Jerusalem (Gal. ii. 9), it is difficult to see how Paul could have continued to engage in a form of brotherly service which was the most touching expression of that fellowship. If there was a permanent breach between Peter and Paul, the contribution for the poor saints at Jerusalem could hardly have been collected.