Controversy has arisen regarding Jesus versus Paul as scholars debate the different emphases and messages of Jesus and Paul. For example, Jesus preached the kingdom of heaven. Paul did not. Paul preached justification by faith alone. Jesus did not. What are we to make of this? Can the two be reconciled? The answer depends on what is meant by reconciliation.
Let us be clear from the outset. The messages of Jesus and Paul were fundamentally different. Reconciliation of their messages cannot be done by harmonization. This is a fact we must accept. No one is helped by attempts to lessen the differences by declaring that the gospel is a salvation story for both Jesus and Paul. The differences remain. No benefit comes from theological gibberish that the gospel is the kingdom and the kingdom is the gospel. No light comes from attempts to show that Paul “betrayed” Jesus or “perverted” His message. These offerings of strange fire move us further from the text and sound theology. Instead, we must seek a biblical understanding of the texts to effect a reconciliation.
Good News, Bad News
The good news is that this matter is receiving attention. For almost 2,000 years, Paul has been forced into the gospels and the gospels have been forced into Paul–and this continues. Some theologians have recognized problems in this but most fail to provide sound, biblical solutions to resolve the differences between Jesus and Paul. The bad news is that most theological professionals misunderstand why we find differences between Jesus and Paul. Because of this, they lack a sound foundation to reconcile the differences. Here’s a clue: let the reader consider why God kept Paul separated from the Twelve after his conversion and why Paul’s contact with the Twelve was extremely limited (cf. Galatians 1.1, 11-12, 15-19). The purpose of this brief study is to answer the question about how Jesus and Paul can be reconciled (what that means) and end the confusion.
The Messages of Jesus and Paul
The below chart identifies the chief differences in the ministries and message of Jesus and Paul. Each will be analyzed.
|Differences of the Ministries of Jesus and Paul|
|1. Preached the gospel of the kingdom||1. Preached the gospel of the grace of God|
|2. Defined the “kingdom of heaven” as Israel’s prophetic earthly kingdom||2. Defined the “kingdom of heaven” as the heavenly position of the body of Christ|
|3. Presented Himself as Messiah and King of the Jews (Israel)||3. Presented Jesus as the risen Lord, Head of the body of Christ|
|4. Preached repentance, baptism, and faith as necessary for salvation||4. Preached faith alone as necessary for salvation|
|5. Had Jews only for His audience (2 exceptions)||5. Had Gentiles as his primary audience|
|6. Operated under the Mosaic Law||6. Operated under grace|
1. Jesus’ Gospel, Paul’s Gospel
John the Baptist, Jesus, and the Twelve preached the gospel of the kingdom (Matthew 3.2, 4.17). This gospel was the long-anticipated and prophesied good news that the King of Israel had arrived. He would establish His kingdom on earth and rule the earth according to what Israel’s prophets foretold (Psalm 2.6, 8; Zechariah 14.9; Luke 1.31-33). Its focus was Jewish. During this kingdom reign, God would fulfill all His covenant promises to Israel. Through Israel’s acceptance of their Messiah, Gentiles would also be blessed. Apart from this kingdom and apart from this plan, God had no provision to bless Gentiles. Beginning with God’s covenant with Abraham (Genesis 12), all Gentile blessing had to come through Israel.
The prophets had proclaimed this Messianic kingdom in hundreds of passages. Every Jew knew about this kingdom and every God-fearing Jew longed for it. One need only read the passages surrounding the account of Jesus’ birth to recognize this fact. The reader is encouraged to read the accounts surrounding the Magi (Matthew 2.1-12), Zacharias (Luke 1.8-17, 67-79), Mary (Luke 1.26-38, 46-55), Simeon, and Anna (Luke 2.25-38).
The message and ministry of John the Baptist, Jesus, and the Twelve required repentance (Mark 1.15), water baptism (Matthew 3.6; Acts 2.38, 8.34-38, 19.4), and belief that Jesus was the promised Messiah (Matthew 16.13-16; John 11.25-27). Believing in Jesus according to the gospel of the kingdom meant believing Who He was, i.e., believing in His name (cf. John 3.18; Acts 2:21, 38, 3:6, 16, 4:7, 10, 12, 17, 18, 30, 5:28, 40, 41, 8:12, 16, 9:14, 15, 21, 27, 10:43, 48). This gospel focused upon the identity of Christ.
Paul preached the gospel of the grace of God (Acts 20.24; 1 Corinthians 15.1-4). Paul placed little emphasis on repentance or baptism in his evangelistic ministry. I believe I would not be wrong in stating that Paul only mentioned repentance in reference to unbelievers once in his letters (Romans 2.4). With regard to water baptism, Paul declared, “Christ did not send me to baptize, but to preach the gospel” (1 Corinthians 1.14-17). Later, he wrote that there was only one baptism (Ephesians 4.5). Since Paul obviously meant that the one baptism was baptism by the Holy Spirit, we must conclude that water baptism ceased during Paul’s ministry and has no Scriptural support as a Christian practice.
The focus of belief in the ministry of John the Baptist, Jesus, and the Twelve was that Jesus was the promised Messiah, the Son of God (Matthew 16.13-16; John 11.25-27). Paul preached this kingdom gospel immediately following his conversion (Acts 9.19-22). However, shortly afterwards, the ascended, glorified Lord gave Paul a new gospel (Galatians 1.11-12). Paul’s gospel (Romans 2.16, 16.25), was different from the gospel of Jesus and the Twelve. Paul’s gospel was that Christ died for our sins and rose from the dead (1 Corinthians 15.1-4). This gospel was not preached during Jesus’ earthly ministry or by the Twelve. Paul referred to this gospel as “my gospel” (Romans 2.16, 16.25; 2 Timothy 2.8; Galatians 2.2). This indicated it was different from the gospel Jesus or the Twelve preached. Luke’s account of the Council of Jerusalem made this clear (Acts 15). Paul revealed that his gospel was a “secret” (μυστήριον, cf. Romans 16.25). The Twelve had no understanding Jesus would die and rise from the dead (Luke 18.31-34; John 20.3-10). For them, Christ’s death was not good news. Even after Jesus’ resurrection Christ’s death was not preached as good news. The biblical record is that Christ’s death was preached as bad news. Peter’s sermons demonstrated he regarded the death of Christ as a message of condemnation to Jews–a heinous act that demanded repentance (Acts 2.22-42, 3.12-26). Peter preached the fact of Jesus’ resurrection as good news but its significance was that Israel could still have their King and the kingdom if they repented. He did not preach the death and resurrection of Christ for salvation.
For Paul, the preaching of the cross was salvation (1 Corinthians 1.18, 15.1-4) and was glorious (1 Timothy 1.11). Paul’s gospel created so much friction that the apostles called a special council around 51 A.D. to consider it. The reader should understand that Paul was probably saved around 34-37 A.D. So a range of time of 14-17 years had passed before the Council at Jerusalem met. That’s a long time. At the Council, after considerable argument, Peter made an astonishing (from a Jewish perspective) statement. Prior to Peter’s statement, the message of the Twelve was that Gentiles could be saved only the way Jews were saved. But at this council, Peter, under the power of the Holy Spirit, officially recognized (in light of Paul’s revelations and ministry) that Jews now had to be saved as Gentiles (Acts 15.6-11). This was a watershed moment. After Peter made this declaration Paul wrote the Galatians that anyone who preached a gospel different from his was to be accursed (Galatians 1.8-9). Paul could not have written this prior to the Council of Jerusalem. Prior to Peter’s statement the Twelve legitimately preached the gospel the earthly Christ had revealed to them. During this same period Paul preached the gospel the heavenly Christ had revealed to him. Both were valid gospel messages; both had been commanded by the Lord. However, after the Council of Jerusalem, only Paul’s gospel of grace was valid. The gospel of the kingdom preached by the Twelve was formally supplanted by Paul’s gospel. Paul’s gospel focused upon the work of Christ, rather than upon the identity of Christ.
2. The Kingdom for Jesus and Paul
The message John the Baptist, Jesus, and the Twelve preached was that the King of Israel had arrived and that the kingdom of heaven was near (Matthew 3.1-2, 4.12-17, 9.35; Luke 3.2-17, 4.16-19). This kingdom was an earthly, political kingdom in which the Messiah would reign as King (Zechariah 14.9). It was the kingdom proclaimed by the prophets in which Israel would be preeminent among the nations of the earth (Deuteronomy 28.1, 13) and for which the Magi (Matthew 2.1-12), Zacharias (Luke 1.8-17, 67-79), Mary (Luke 1.26-38, 46-55), Simeon and Anna (Luke 2.25-38) longed. To enjoy this kingdom required that the Jewish nation repent and accept Jesus as their King and Messiah. Once the nation repented, God would fulfill the promises He had made in His covenants to Israel. The primary beneficiaries of the “kingdom of heaven” were Jews, not Gentiles, since God’s covenant promises focused upon Jews (Ephesians 2.11-12).1 Ever since God had called Abraham, He had dealt exclusively with the nation of Israel. God had no direct dealings with Gentiles as He had before Abraham. Beginning with Abraham, God created a new plan in His dealing with the human race. This explains why Jesus commanded His disciples not to go to Gentiles (Matthew 10.5-6) and why He had contact with only two Gentiles (one by proxy) during His three-year ministry.2 The Old Testament prophesies revealed that Gentiles would be blessed through Israel (Isaiah 42.1-4, 60.1-3). During the Messianic kingdom, Israel will become preeminent among the nations of the world with the Lord Himself reigning as David’s greater Son (Deuteronomy 28.1-14; Luke 1.32; cf. Zechariah 14.9). In His Sermon on the Mount (Matthew 5-7) Jesus taught about this program. The Sermon has nothing to do with the Church, the body of Christ. It has everything to do with Israel’s earthly kingdom. The Sermon on the Mount is the charter of that kingdom and revealed what life will be like when Jesus reigns on earth as King.
Paul referred to “kingdom” 14 times in his epistles. To the discerning reader it should be clear that Paul meant something different from Jesus in His references to the kingdom. When Paul used the term, he meant God’s overall realm of rule (Romans 14.17; 1 Corinthians 4.20, 6.9-10; 15.24, 50; Galatians 5.21; Ephesians 5.5; Colossians 1.13, 4.11; 1 Thessalonians 2.12; 2 Thessalonians 1.5; 2 Timothy 4.1, 18). Thus, for Paul, the kingdom included both Israel’s earthly kingdom as well as the Church, the body of Christ’s reign as a heavenly people. Paul, as apostle of the Gentiles (Romans 11.13), wrote to the body of Christ and had nothing to say about the kingdom in respect to Israel’s covenants, Old Testament prophecy, or Jesus reigning as David’s Son.
Paul emphasized the Church, the body of Christ. This terminology was entirely absent from the teaching of Jesus and the Twelve and unknown until the ascended Lord revealed it to Paul. It was new. Peter, James, John, Jude, etc., did not teach it and knew nothing of it until they learned about it from Paul. Paul taught that the citizenship and position of the body of Christ was heavenly (Ephesians 1.3, 2.6; Philippians 3.20; Colossians 1.5), not earthly as was citizenship of the kingdom of heaven. Paul’s last written words were, “The Lord will rescue me from every evil deed, and will bring me safely to His heavenly kingdom; to Him be the glory forever and ever. Amen” (2 Timothy 4.18). For Paul, God’s kingdom as related to the body of Christ was heavenly and wholly different from the earthly kingdom proclaimed by John the Baptist, Jesus, and the Twelve.
3. Presentation of Jesus as King and Head
The gospels present Jesus as King of the Jews (Matthew 2.2, 27.11, 29, 37; John 18.39, 19.14; Luke 1.32) and as Messiah or Christ (Matthew 1.1, 16, 18, 16.16, 20, 26.63, 27.17, 22; Mark 15.32; Luke 2.11, 26, 4.41, 23.2, 35; John 1.41, 4.25-26; 11.27, 17.3, 20.31). Jesus came as minister to Israel to fulfill the Old Testament promises (Romans 15.8).
For Paul, the Lord Jesus Christ was the ascended Lord, not the earthly Messiah (2 Corinthians 5.16). Paul never referred to Jesus as the King of the Church. In relation to Israel, Jesus is the King of Israel, the King of the Jews. He is not the King of the Church for the Church is His body, the body of Christ, not a kingdom. A king has subjects. Members of the Church, the body of Christ are joint-heirs (Romans 8.17) not subjects. As such, the proper title for Christ for us is Head (Ephesians 1.22-23, 4.15, 5.23; Colossians 1.18) and Lord (Romans 1.4, 7, 5.11, 21, 14.9; Ephesians 1.17; Philippians 2.11, 3.8; 1 Thessalonians 3.11).
4. Repentance, Baptism, and Faith
We have touched on these already. Jesus proclaimed repentance, baptism, and belief. These three were bound together in Jesus’ kingdom gospel. Repentance was the first step in kingdom salvation (Matthew 3.2, 4.17; Mark 1.4, 15, 6.12; Luke 3.3, 5.32, 13.3, 5, 24.47). Peter continued this message after Jesus’ resurrection and ascension. He demanded that the Jews repent, be baptized, and believe (Acts 2.38, 3.19). Water baptism was required for salvation in the kingdom gospel (Mark 16.16; Acts 2.38, 8.34-38). Saving faith was the belief that Jesus was the promised Messiah, the Son of God (Matthew 16.15-16; John 11.26-27; Acts 8.36-37), not that He died for our sins and rose from the dead. Another way of stating this is that the message of salvation of Jesus’ earthly ministry and the message of the Twelve was based upon the identity of Christ while Paul’s gospel of grace focused on the work of Christ–that He died for our sins and arose from the dead.
Notice also the content of what most know as the Lord’s Prayer regarding the Lord’s words about forgiveness of sins. In the gospels of Luke and Matthew we have a record of this prayer. Luke recorded:
1It happened that while Jesus was praying in a certain place, after He had finished, one of His disciples said to Him, “Lord, teach us to pray just as John also taught his disciples.” 2And He said to them, “When you pray, say:
‘Father, hallowed be Your name. Your kingdom come.
3 ‘Give us each day our daily bread.
4 ‘And forgive us our sins, for we ourselves also forgive everyone who is indebted to us. And lead us not into temptation’” (Luke 11.1-4).
7 “And when you are praying, do not use meaningless repetition as the Gentiles do, for they suppose that they will be heard for their many words. 8 So do not be like them; for your Father knows what you need before you ask Him.
9 “Pray, then, in this way:
‘Our Father who is in heaven, hallowed be Your name.
10 ‘Your kingdom come. Your will be done, on earth as it is in heaven.
11 ‘Give us this day our daily bread.
12 ‘And forgive us our debts, as we also have forgiven our debtors.
13 ‘And do not lead us into temptation, but deliver us from evil. [For Yours is the kingdom and the power and the glory forever. Amen.’]
14 For if you forgive others for their transgressions, your heavenly Father will also forgive you. 15 But if you do not forgive others, then your Father will not forgive your transgressions (Matthew 6.7-15).
In both accounts Jesus taught that God’s forgiveness depended upon one forgiving others. Paul’s teaching was entirely different.
Paul’s gospel is a gospel of faith alone: faith + 0. It is sola fide. Paul’s gospel is a grace gospel, not a kingdom gospel. Paul’s gospel of salvation is that we believe Christ died for our sins and rose again (1 Corinthians 15.1-4). Jesus’ gospel and the gospel of the Twelve was to believe Jesus was the promised Messiah. No one today preaches that one is saved by believing Jesus was the promised Messiah. Why not? Because that was the gospel of the kingdom, not the gospel of the grace of God. Our gospel is that Christ died for our sins and rose from the dead.
Contrast what the Lord taught in the Lord’s Prayer with what Paul taught regarding forgiveness. Paul wrote the Ephesians the following:
Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you (Ephesians 4.32).
A vast difference exists between what Jesus and Paul taught about forgiveness. Jesus taught God’s forgiveness depended upon forgiving others. Paul taught that the believer’s forgiveness was an accomplished fact and because of this we should forgive others (Ephesians 1.7; Colossians 1.14).
5. Audiences of Jesus and Paul
Jesus came as Israel’s Messiah (Romans 15.8). His ministry was to Jews exclusively (Matthew 10.5-6). As noted above, He made two exceptions: the Canaanite woman (Matthew 15.21-28) and the Roman centurion (Matthew 8.1-13 cf. Luke 7.1-10). Because of the great faith of these individuals Jesus relented His Jew only policy to grant their requests.
Following Jesus’ resurrection and ascension Peter and the Twelve addressed the nation of Israel. Most people think the disciples ministered to Gentiles as well as Jews in light of the so-called “Great Commission” of Matthew 28.16-20. But the biblical record states otherwise. The Twelve continued to address Jews only. They recognized the Jewish priority of God’s kingdom program proclaimed by the prophets that Gentiles were to be blessed through Israel. Because of this, they could not go to Gentiles until the Jewish nation repented and believed Jesus was the promised Messiah. To have done so would have been to disobey God. Thus, even in the face of severe persecution, the Twelve, the leaders, refused to leave Jerusalem and go into Gentile territory (Acts 8.1). Even as late as Acts 11.19 (probably about 38 A.D.) the gospel preached from the Jerusalem church was to Jews alone.
Paul was saved and commissioned as “the apostle of the Gentiles” (Romans 11.13). As we have seen, Jesus ministered exclusively to Jews and the Twelve were apostles to Israel, not to Gentiles. Jesus had promised them rulership over Israel, not over Gentiles (Matthew 19.28). God began an entirely new program with Paul. The Old Testament kingdom program was in place during Jesus’ earthly ministry and would have been fulfilled if the nation had repented. Paul explained this truth in his excursus on Israel in Romans 9-11. Paul wrote Israel will repent and God will fulfill His covenant promises to the nation (Romans 11.25-27). The next event on the prophetic timeline as revealed in the Old Testament was the Day of the Lord–a time of divine wrath. Peter expected this event to occur soon and quoted Joel on the day of Pentecost (Acts 2.14-21). But God in His mercy interrupted this kingdom program to bless Gentiles in spite of due Israel’s disobedience. In His matchless God grace delayed His wrath. He saved Paul to minister to Gentiles. Thus, Paul, a Jew, became the “Jewish agent” to bless Gentiles. He typified a reborn Israel and this is why he referred to himself as one “untimely born” (1 Corinthians 15.8). God revealed to Paul the body of Christ and other secrets He had kept hidden from the prophets and the Twelve.3
6. Jesus Ministered Under Law, Paul Ministered Under Grace
Jesus ministered under the Law of Moses throughout his earthly ministry (Matthew 5.17-18). He constantly referred to the Mosaic Law as a basis for His ministry and to authenticate His ministry (Matthew 7.12, 8.4, 12.5, 12, 23.1-3; Mark 1.44; 10.3-4; Luke 10.25-29). Gentiles had nothing to do with the Mosaic Law. God gave it to the Jews, not Gentiles (Ephesians 2.11-13).
Paul was born under the Mosaic Law. He was a Pharisee who knew and rigorously enforced the Law (Philippians 3.5-6). But after his conversion, Paul taught that the those who believed his gospel were not under the Law of Moses. Paul taught believers are under grace rather than Law (Romans 6.14-15). He taught that the believer of his gospel was free from the Law of Moses and that Law had no claim upon him due to the believer’s identification with Christ in his crucifixion and resurrection (Romans 7.1-12, 8.2, 10.4). Paul taught that only by becoming dead to the Law can one live the Christian life (Galatians 2.19, 4.21, 5.1, 18).4
To reconcile Jesus and Paul we must be faithful to the text and recognize that major differences exist between their ministries. The Scriptures do not contradict one another for God is not the author of confusion (1 Corinthians 14.33). We simply need to recognize that God had a program for Israel which He revealed to the prophets and a new program for the Church, the body of Christ, that He revealed to Paul.
Jesus and the Twelve ministered to Jews under the Mosaic Law and preached the gospel of the kingdom to fulfill the Old Testament prophesies of Israel’s earthly kingdom with the Messiah as King (Romans 15.8). Paul ministered to Gentiles (Romans 11.13) under grace, apart from the Law, and disclosed secrets the ascended and glorified Lord had revealed to him. Paul taught that believers of his gospel, the gospel of the grace of God (Acts 20.24; 1 Corinthians 15.1-4; Romans 2.16, 16.25), were members of the body of Christ with Christ as its Head, not its King. Finally, in addition to the differences noted above, were other “secrets” the risen Lord revealed unto Paul alone. These are the subject of the article Paul’s “Mystery.” What can we conclude with regard to reconciling Jesus and Paul?
Saul of Tarsus did not become Paul the Apostle by human efforts (Romans 1.1-6; Galatians 1.1, 15-24). He became the apostle of the grace of God by the sovereign will of the glorified Christ. Just as God established His plan with Israel beginning with Abraham, He began a new plan with Paul. God created Israel beginning with Abraham. God created the Church, the body of Christ, beginning with Paul. The risen Lord revealed His plan through Paul just as He revealed His plan through Abraham and later, Moses. The two are different but complementary and not contradictory, for God cannot contradict God.
The Lord Jesus Christ is Lord of heaven and earth, Israel and Church. God is sovereign over both His earthly people, Israel, and over His heavenly people, the Church, the body of Christ. We both have one Master. Each has its own glory and purpose before God. The glory of God is in heterogeneity and in homogeneity. Both Israel and the Church are citizens of the kingdom of God as Paul expressed it–the rule of God over all creation. We share different blessings and serve under different contexts but have the same Lord. Paul taught this reality in his great example of the olive tree5 in Romans 11. Summing up his revelation, he concluded by exclaiming:
33 Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways! 34 For WHO HAS KNOWN THE MIND OF THE LORD, OR WHO BECAME HIS COUNSELOR? 35 Or WHO HAS FIRST GIVEN TO HIM THAT IT MIGHT BE PAID BACK TO HIM AGAIN? 36 For from Him and through Him and to Him are all things. To Him be the glory forever. Amen (Romans 11.33-36).
1 The phrase “kingdom of heaven” is unique to Matthew. The term is a genitive of source and means that the source of this kingdom is heavenly or divine. It is not a genitive of location meaning that it is located in heaven. The kingdom of heaven is future and will be located on earth. The chief beneficiaries will be Jews (Deuteronomy 28.1, 13). During that time God will fulfill His covenantal promises to them. Gentiles will be blessed in this kingdom through Israel (Isaiah 42.6, 49.6, 60.3; Zechariah 8.23) for Israel will be the premier nation among the nations (Deuteronomy 28.1, 13), a nation of priests (Exodus 19.5-6). The Church, the body of Christ, will be joint-heirs with Christ (Romans 8.16-17). God has not revealed what this entails or what our role will be during His Millennial reign.
2 See the author’s study, Two Remarkable Healings.
3 See the author’s study, Paul’s Mystery.
4 See the author’s study, Paul and the Law.
5 See the author’s study, The Olive Tree.
©2011 Don Samdahl. Anyone is free to reproduce this material and distribute it, but it may not be sold.
Updated February 27, 2014.