Introduction
Understanding these distinctions is not just a matter of historical or theological interest but is crucial for rightly dividing the Word of Truth and grasping the full scope of God’s plan of redemption.
The Bible is a progressive revelation, unfolding God’s plan or redemption for humanity step by step across different eras, each with its unique focus and message. Two of the most pivotal figures in this divine progression are the Apostles Peter and Paul. While both were chosen by God to proclaim the good news of salvation, their missions, audiences, and the messages they preached were distinct, each fitting into God’s preordained plan to redeem mankind.
Peter: The Apostle to Israel and the Gospel of the Kingdom
Peter, one of Jesus’ original 12 disciples, was called to preach to Jews only. His message, known as the “gospel of the kingdom,” was centered on the imminent arrival of the Messianic Kingdom promised to Israel. When John the Baptist began his ministry, he proclaimed, “Repent, for the kingdom of heaven is at hand” (Matthew 3:2), directing his message exclusively to Israel. Jesus continued this message, performing miracles and teaching about the coming Kingdom that Israel had been promised for centuries.
Peter and the other apostles followed this command to preach to the “lost sheep of the house of Israel” (Matthew 10:5-6), as Jesus instructed them not to go to the Gentiles. They called the Jewish people to repent, be baptized, and believe that Jesus was the Christ, their promised Messiah, who would soon crush Israel’s enemies and establish His Kingdom on earth. The message was clear: Israel’s King had come, and the Kingdom was near, but it was conditional upon the nation’s repentance and acceptance of Jesus as the Messiah.
NOTE: Only two Gentiles were saved during the Lord’s earthly ministry, only 9 Gentiles saved between the call of Abraham and the stoning of Stephen.
However, as the gospels record, the nation of Israel as a whole rejected Jesus as their Messiah, leading to His crucifixion. Even after His resurrection, Peter continued to preach the gospel of the kingdom, urging Israel to repent so that “times of refreshing” would come and God would send Jesus to establish His Kingdom (Acts 3:19-21).
The Transition: From Peter to Paul – Date Appx 36-37 AD
The stoning of Stephen not only marked a tragic moment of rejection by Israel but also set the stage for a pivotal change in God’s plan. Immediately following this event, we see the intensification of persecution led by Saul, who would soon encounter the risen Christ and begin his journey as Paul, the Apostle to the Gentiles.
The book of Acts documents a crucial transition in God’s plan, as the focus begins to shift from Israel to the Gentiles (the body of Christ). This transition is marked by key events in Acts 7, 8, and 9.
Acts 7: The stoning of Stephen is a pivotal moment in Israel’s rejection of the gospel of the kingdom. Stephen, filled with the Holy Spirit, gives a powerful speech, condemning the Jewish leadership for their continued resistance to the Holy Spirit and for their role in the death of Jesus. In response, the Jewish leaders stone Stephen, symbolizing Israel’s final rejection of the message of the King and the kingdom. Who was there consenting to Stephen’s death? Saul of Tarsus (who we know now as the apostle Paul), who led a great persecution against the Jerusalem church.
Acts 8: Following Stephen’s martyrdom, persecution intensifies led by Saul, and the believers are scattered (except the apostles). Philip, one of the seven deacons, takes the gospel of the kingdom to Samaria. Philip is preaching the gospel of the kingdom not the gospel of the grace of God – the gospel of the grace of God wasn’t revealed yet. Philip again preaches the gospel of the kingdom to the eunuch; Acts 8:37 ‘Then Philip said, “If you believe with all your heart, you may.” And he answered and said, “I believe that Jesus Christ is the Son of God.”’ This was the eunuch’s profession of faith, just like Peter’s profession of faith in Matthew 16:16.
Acts 9: (37-40 AD): The transition becomes crystal clear with the dramatic conversion of Saul of Tarsus, who would become the Apostle Paul. On the road to Damascus, Saul encounters the risen Christ, who calls him to be the apostle to the Gentiles (Acts 9:15). This moment marks the beginning of a significant shift—from God dealing exclusively with the nation of Israel, under the law, to temporarily blinding the nation of Israel until (for a period of time and not before) the fullness of the Gentiles has come in (Romans 11:25). It’s important to note the time frame —this is around 38 AD (9-10 YEARS AFTER PENTECOST)—when the risen and glorified Lord Jesus reveals to Paul (not Peter) the “mystery” which means secret in the Greek (mystērion strong’s G3466) of the gospel of grace. That now salvation is to both Jew and Gentile by grace through faith alone in the finished work of the cross, apart from the Law, temple worship, or works.
Paul: The Apostle to the Gentiles and the Gospel of Grace
Paul’s gospel, which was revealed to Paul alone by the risen Christ (Galatians 1:11-12: Paul did not get anything from Peter and the apostles, they knew nothing about these new revelations), emphasized that salvation was now available to both Jews and Gentiles alike, not through the works of the Law, but through faith alone in the death (shed blood), burial, and resurrection of Jesus Christ (1 Corinthians 15:1-4). This was a clear departure from the message (taught, prophesied and proclaimed for the previous 1500 years) of the Law and the promise of the King and the kingdom that Peter and the other apostles had been preaching.
Paul’s gospel marked the beginning of the Church, which is His body, the body of Christ—a new entity distinct from Israel, Judaism, and the Jerusalem Church (the Jerusalem church was made up of Jews that believed that Jesus was indeed the Christ “Israel’s Messiah” and the Son of God, like Peter, the apostles, the 120 in the upper room, the 3000 saved in early chapters of Acts and those mentioned in Acts 15, were all members of the Jerusalem Church not the body of Christ) where there is neither Jew nor Gentile, but all are one in Christ Jesus (Galatians 3:28; 1 Corinthians 12:13). This period of grace, often referred to as the “Church Age,” was a mystery or secret that had not been revealed to the prophets or even to the twelve apostles during Christ’s earthly ministry.
Law and Grace: Two Distinct Dispensations
The distinction between Peter’s and Paul’s ministries highlights the transition from Law to Grace—two distinct time periods in God’s plan.
The Dispensation of Law: Under the Law, Israel was called to obey a set of commandments given by God through Moses. The Law was Israel’s covenant with God, and it defined their identity as God’s chosen people. The gospel of the kingdom preached by Peter and the apostles was in line with the old testament promises, emphasizing the fulfillment of Old Testament prophecies and the coming of the Kingdom if Israel repented. The Lord Jesus first advent was to fulfill those promise He Himself made to Abraham, Isaac, Jacob and David. Romans 15:8 ‘Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers,’
The Dispensation of Grace: With Paul’s gospel, we see the ushering in of a new dispensation—grace. In this period, God’s offer of salvation is extended to all humanity, not based on adherence to the Law, but on faith in the finished work of Christ on the cross. The Church, the Body of Christ, is formed, comprising both Jews and Gentiles who are equal before God, saved by grace through faith alone in the gospel alone.
The Jerusalem Council: A Pivotal Moment 51 AD
A critical event that highlights these distinctions is the Jerusalem Council (Acts 15; Galatians 2:1-10). God commanded Paul (Galatians 2:2) to go up to Jerusalem Church and set the record straight. At this council, Paul confronted the leaders of the Jerusalem Church—Peter, James, and John— and elders about the men sent to spy on Paul’s congregations and commanding Paul’s congregants that they COULD NOT BE SAVED by faith alone in the gospel but they needed to also keep the law to be saved. SOUND FAMILIAR? It’s no different today. Paul was bombarded by the elders of the Jerusalem church but after much argument the gospel of the grace of God prevailed over the message of bondage (Galatians 2:4-5) and a works based salvation. It was here (please remember the time element, this is 51 AD, 22 years after Pentecost) that Peter, representing the Jerusalem church, acknowledged that salvation for the Jews would now follow the pattern of the Gentiles, by grace through faith, without the works of the Law (Acts 15:11).
This council was a turning point, officially recognizing the shift from the gospel of the kingdom to the gospel of grace. It clarified that while Peter and the apostles continued their ministry to Israel (the circumcision), Paul’s mission was to the Gentiles, marking a progression in God’s redemptive plan.
Conclusion: Rightly Dividing the Word of Truth
Understanding the distinctions between Peter’s and Paul’s ministries is essential to understanding the Bible. The gospel of the kingdom, preached by Peter, was rooted in the promises made to Israel and was focused on the coming earthly Kingdom. In contrast, Paul’s gospel of grace introduced a new revelation—salvation by grace through faith in Christ’s finished work, forming the Church, the Body of Christ, where all are one in Him.
By recognizing these distinctions and the transition from Peter to Paul, believers can gain a clearer understanding of the Bible and avoid common theological misunderstandings that have plagued Christendom for 2000 years. Understanding the distinctions between Peter and Paul, Law and Grace and Israel and the body of Christ leads to a deeper appreciation of God’s perfect-mind boggling plan of redemption.
I hope this post has been a edifying and a blessing to you.
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