Paul’s Gospel Versus Peter’s Gospel
In Galatians 2, we encounter one of the most critical turning points in early Christianity, where Paul sets the record straight regarding his unique apostleship and the difference between his gospel and that of Peter. This passage highlights the distinction between Paul's gospel of grace to the Gentiles and Peter’s gospel of the kingdom to Israel. The context of this passage centers around the Jerusalem council, recorded in Acts 15, where Paul confronts the issue of circumcision and salvation, bringing clarity about salvation and the grace that had been dispensed.
Paul’s Gospel and the Jerusalem Council
In Galatians 2:1-5, Paul explains that seventeen years after his conversion, he went to Jerusalem again. This was not merely a casual visit, but a purposeful one initiated by revelation from Christ (Gal 2:2). Paul came to communicate “the gospel which I preach among the Gentiles.” His gospel was not something passed down from the twelve apostles, but rather directly revealed to him by Jesus Christ himself concerning God’s free grace, a body of Christ without distinction, and salvation apart from the covenants of Israel (Gal 1:12, Eph 2:8-9, 11-17). In fact, he communicated the gospel he received from Christ in private to Peter, John, and James in order not to build upon their foundation, showcasing the different messages and audiences they both had:
“And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.” – Galatians 2:2
“[15] Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, [16] That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. [17] I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. [18] For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, [19] Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. [20] Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation:” – Romans 15:15-20
The issue that prompted his visit was the controversy concerning circumcision—a critical requirement under the Mosaic law (Lev 12:2-3) that some were trying to impose on the Gentiles who had been saved through Paul’s gospel, most notably Titus. However, as Paul clarified, under grace, “works” such as circumcision no longer had a role in salvation (Gal 2:3-5).
Paul’s Gospel of the Uncircumcision
In Galatians 2:6-9, Paul emphasizes that the original apostles, namely Peter, James, and John, “added nothing” to his gospel or the revelation of the mystery he received from Christ. Rather, they recognized that Paul had been entrusted with “the gospel of the uncircumcision” (Gal 2:7), a specific message concerning Gentiles. In contrast, Peter had been entrusted with “the gospel of the circumcision,” which focused on fulfilling God’s promises to Israel.
“[6] But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me: [7] But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; [8] (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)” – Galatians 2:6-8
This distinction marks a clear division of message, audience, and labor: Paul was sent among the Gentiles to preach God’s grace to Gentiles and Jews alike, while Peter and the other apostles focused on the Jews who were a part of the Little Flock already.
Acknowledgment of Two Gospels
What is key here is the acknowledgment of two distinct gospels: one for the uncircumcised Gentiles and another for the circumcised Jews. The gospel Peter preached centered on the fulfillment of the promises made to Israel and its coming kingdom, with Christ as the king ruling the nations (Acts 3:18-26, Rom 15:8, Gen 22:17-18). The gospel Paul preached and that we still preach today was grounded in grace through faith, apart from the works of the law, with Christ as the head of a new creature, the Body of Christ (Rom 3:21-28, Gal 3:1-5, Eph 3:1-10). Paul refers to his gospel as “my gospel” (Rom 16:25), indicating the special revelation given to him concerning the mystery of Christ: how all, including Gentiles, could be saved by grace through faith in the finished work of Christ without circumcision and without a covenant.
The Right Hands of Fellowship
“And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.” – Galatians 2:9
The conclusion of the Jerusalem council, as described in Galatians 2:9, saw James, Peter (Cephas), and John offering Paul and Barnabas “the right hands of fellowship,” acknowledging the grace that had been given to Paul. They agreed that Paul and Barnabas should go to the Gentiles while they would continue to build up the Jewish church in Jerusalem according to the prophetic program they received from Christ. This moment of agreement underscores the mutual recognition of their distinct ministries within God’s broader redemptive plan: for both Earth and heaven (Eph 1:10).
In sum, the gospel Paul preached to the Gentiles was unique in its separation from the law, focusing solely on salvation through faith in Christ’s finished work and the creation of a Body without Jew or Gentile distinction (1Co 10:32, Gal 6:15). This stood in contrast to the gospel of the circumcision, which related to Israel’s national promises and prophetic fulfillment in Christ. By the grace of God, Paul was called to be the apostle to the Gentiles (Rom 11:13), and through his ministry, we see the unfolding of God’s mystery plan, where Jew and Gentile alike are united in one Body through faith in Christ (Eph 3:1-9).
*** One important thing to note, that many overlook, is the error that most Bible versions introduce because of their different source texts. In the King James Bible, the words “gospel of the circumcision” and “gospel of the uncircumcision” are used, indicating two distinct gospels. In other versions, it states “gospel to the circumcision” and “gospel to the uncircumcision” which not only conflates two distinct gospels into one but also doesn’t align with Paul’s private communication to Peter and the other apostles concerning the gospel he received in Galatians 2:2. Don’t believe the lie that Bible versions don’t matter or that the differences don’t impact major doctrines, they most definitely do.
