Today’s post is also the subject matter of FAQ 36.
Who do you regard higher for salvation issues, Peter or Paul?
If you could speak with either Peter or Paul about the plan of salvation, which would you choose? Which Apostle would you be most inclined to trust or consult for salvation issues?
These questions may seem strange at first because both men are reliable and would tell you the same thing regarding the plan of salvation. They both received and taught Acts 2:38. This is clear in the book of Acts.
But, surprisingly, and sadly, many people find Peter and Paul to have opposing views on salvation doctrine. How do they come to that conclusion? They do so by misinterpreting Paul’s teaching on justification by faith without regarding his experience in Acts, which covers his own conversion and ministry in detail. The book of Acts basically dedicates half of its pages to Peter and half to Paul. It does this for a good reason— so that the writing of each man can be understood. If people would focus on what the book of Acts shows regarding Paul’s experience, they would not get confused in his epistles. This would especially be so if they experienced Acts 2:38 for themselves.
Let’s look at how people miss Paul’s teaching. As stated previously, They get confused by his theological terminology, namely, justification by faith. They think that means justification is by faith alone, rather than by the principle of faith in Christ, which means that those who believe in Jesus will receive remission of sins because they will accept what He taught about it.
Justification involves remission of sins.
Justification is about remission of sins. Paul said that himself in Acts 13:38-39. In this passage, which occurred during one of his missionary journeys, he quoted a basic tenet of the Gospel— forgiveness/remission of sins (The Greek word is the same for both English words.). In the Great Commission, Jesus said that the Apostles would have a role in remitting sins (John 20:23) and that remission of sins should be preached among all nations, beginning in Jerusalem (Luke 24:47). This was fulfilled on the Day of Pentecost. Peter presented baptism in Jesus’ name as functional in justification. He specifically said baptism is for the remission of sins (Acts 2:38). Paul was met with the same teaching when he came to Christ. Ananias, who was specifically sent by Christ to Paul, called for him to be baptized, indicating that, by doing so, his sins would be washed away (Acts 22:16). Paul knew that baptism is functional in justification because that was his own experience.
Many people interpret Paul as teaching that salvation is by faith alone. They cite justification by faith references in Romans or Galatians, or they may cite Ephesians 2:8-9. But all of these refer to the salvation of Acts. This is especially easy to prove in the case of Ephesians 2:8-9, which is a theological description of what Paul preached to those in Ephesus in Acts 19:1-6, involving the Acts 2:38 experience.
Paul is often treated by theologians as setting the boundaries for salvation doctrine.
I have noticed on theological websites that Peter’s announcement of the plan of salvation on the Day of Pentecost involving baptism for the remission of sins is discounted from being taken literally because, they say, Paul said that salvation is by faith, as though baptism is not an act of faith. They treat Paul’s epistles as being able to bear upon the meaning of Acts 2:38 so that it cannot be taken literally. The fact that they are being anachronistic does not seem to bother them. Acts 2:38 had been preached long before Paul came on the scene. Romans and Galatians came along about twenty-five to thirty years after the Day of Pentecost. And, as pointed out earlier, Paul received and taught Acts 2:38 himself. Rather than Paul’s writing bearing on Acts 2:38, Acts 2:38 must bear on Paul’s writing. Previous revelation bears on the interpretation of what comes later. Instead of someone saying, “Baptism cannot be necessary for salvation because Paul told us salvation is by faith”, they should say, “Salvation cannot be by mere faith because Peter told us on the Day of Pentecost that baptism is for the remission of sins, making it vital for salvation”. Therefore, the “faith” that Paul referred to is the principle of faith by which salvation is obtained, not the means. Acts 2:38 is the means, which is surely and solely based on faith in Jesus Christ. Paul makes this point regarding baptism in Colossians 2:12.
Peter and Paul agreed on the plan of salvation.
There is only one faith (Ephesians 4:5). Peter and Paul were both saved in the same way and preached the same thing. Any perceived difference between the teaching of Peter and Paul is the fault of misinterpretation on the part of the reader.
Paul consulted Peter.
If you could consult with either one of these Apostles on the subject of salvation doctrine, which would it be? I’m certain some people would prefer to consult with Paul. And, that’s fine. Paul would make it clear that he was not at odds with Peter. In fact, he personally met with Peter (Galatians 1:17-18). It seems this was to be sure his preaching was not deficient. For even on a later occasion with other Jewish leaders, including Peter, he made that point (Galatians 2:1-9). Paul apparently trusted Peter implicitly. He acknowlegded in his Galatian letter that God had worked through Peter effectually (Galatians 2:7-8). Paul had received divine revelation but wanted to be sure he had not misinterpreted anything. He deserves respect for that.
Why Peter?
Peter received particular notice because he was chosen by Christ to be the spokesman on the Day of Pentecost. He had been given special authority to reveal the plan of salvation. And Christ noted that what he revealed would be binding (Matthew 16:19). Therefore, no one would be more qualified to consult than he. Peter was on hand when the door of Christian faith was opened to the Jews (Acts 2), the Samaritans (Acts 8), and the Gentiles (Acts 10). Peter was even referred to by Paul as the Apostle to the Jews (Galatians 2:8). Peter was endorsed by an angel from heaven (Acts 10:1-5). To discount Peter as being uniquely qualified to address salvation issues would reveal either ignorance of him or prejudice against him.
Conclusion
Peter had a most significant role to play regarding the disclosure of Christian salvation doctrine. What he revealed on the Day of Pentecost is binding and, therefore, bears on the meaning of all other theological references and summary expressions of salvation. And no one, save Christ, could be more fit to answer a salvation-related question than Peter.