The Gospel That Jesus Christ Preached Versus the Gospel that Paul Preached

During His earthly ministry, Jesus Christ preached the gospel of the kingdom to Israel. This message concerned the promised earthly Messianic kingdom and identified Jesus as Israel’s Messiah and King. Later, the risen and glorified Lord revealed to the Apostle Paul “the gospel of the grace of God,” a distinct message centered on Christ’s finished work on the cross and salvation by grace through faith alone for both Jew and Gentile in the one Body of Christ. Confusing these two gospels create doctrinal contradiction, fosters practical legalism, and has given birth to denominationalism.

The phrase “gospel of the kingdom” appears explicitly in the Synoptic Gospels as a summary of Jesus’ public ministry. Matthew records: “And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people” (Matthew 4:23; cf. 9:35).

Mark states that after John’s imprisonment, Jesus came into Galilee “preaching the gospel of the kingdom of God, and saying, “The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel” (Mark 1:14-15). Luke records Jesus’ own declaration of purpose: “I must preach the kingdom of God to other cities also: for therefore am I sent” (Luke 4:43; cf. 8:1).

This gospel had its roots in the Old Testament prophets who foretold a literal kingdom on earth with the Messiah sitting on David’s throne (Luke 1:32-33; Isaiah 9:6-7; Jeremiah 23:5-6). John the Baptist first announced that the kingdom was “at hand” because the King Himself had appeared (Matthew 3:2).

Jesus continued the identical proclamation (Matthew 4:17) and commissioned Peter and the Eleven to preach the same message exclusively to “the lost sheep of the house of Israel” (Matthew 10:5-7). He explicitly limited His own ministry: “I am not sent but unto the lost sheep of the house of Israel” (Matthew 15:24).

The content of the kingdom gospel centered on the person of Christ—that Jesus is the Christ, the Son of the living God (Matthew 16:16; John 20:31). It called Israel to national repentance so that the prophesied kingdom might be established. Accompanying signs, miracles of healing, water baptism, and observance of the law belonged to this program.

After the crucifixion, Peter and the Eleven continued offering the kingdom to Israel on the condition of repentance, declaring that God would send Jesus back to restore all things spoken by the prophets (Acts 2:30-36; 3:19-21). Water baptism and Jewish ceremonies remained in force while this gospel was still being proclaimed (Acts 2:38; 21:20).

The kingdom gospel was therefore earthly in character, Israel-centered, and prophetic. It was not the message of individual salvation by the blood of Christ apart from works, because that truth had not yet been revealed as the basis of a new dispensation.

The Apostle Paul received a different gospel by direct revelation from the risen Christ. Paul testifies: “But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ” (Galatians 1:11-12). He calls it “my gospel” (Romans 2:16; 16:25; II Timothy 2:8) and “the gospel of the grace of God” (Acts 20:24). This message was “kept secret since the world began” and is now made known as “the revelation of the mystery” (Romans 16:25-26; Ephesians 3:1-9).

Paul’s gospel is summarized in I Corinthians 15:1-4: Christ died for our sins according to the Scriptures, was buried, and rose again the third day. Salvation is “by grace… through faith… not of works” (Ephesians 2:8-9). The emphasis shifts from the person of Christ as Israel’s King to the work of Christ on the cross for the sins of the world. Jew and Gentile are now placed on equal footing in one Body, the Church, a truth hidden from previous ages (Ephesians 2:14-16; 3:6; Colossians 1:25-27).

Galatians 2:7-9 records that Peter and the Eleven recognized two distinct commissions: “the gospel of the circumcision” committed to Peter and “the gospel of the uncircumcision” committed to Paul. Peter and the Eleven continued the kingdom program; Paul introduced the new administration of grace.

Several clear differences emerge when the two gospels are compared:

These distinctions do not imply two ways of salvation in the sense of two different Saviors. Both gospels concern Jesus Christ. The difference lies in how Christ is presented and what God is doing in each dispensation. Peter and the Eleven preached Christ according to prophecy; Paul preached Christ according to the revelation of the mystery (Romans 16:25).

The Scriptures present more than one “gospel,” or good news, and these messages must be distinguished according to the principle of right division (II Timothy 2:15). The Church today is not under the kingdom program. Attempts to impose the Sermon on the Mount, the Great Commission as given in Matthew 28 or Mark 16, or the terms of Acts 2:38 upon believers in this dispensation mix law with grace and Israel’s earthly hope with the Church’s heavenly position.

Paul warns against preaching “any other gospel” than the one he received (Galatians 1:6-9). Believers are established “according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery” (Romans 16:25).
Rightly dividing these gospels honors the progressive unfolding of God’s purpose.

Jesus Christ on earth faithfully fulfilled His mission as Israel’s Messiah and offered the kingdom. When that offer was rejected, the same Lord from Heaven committed to Paul a new message suited to the present age of grace. The result is that all who believe Paul’s gospel are complete in Christ, seated in the heavenlies, and awaiting the appearing of the Lord rather than the establishment of an earthly throne.

This contrast is not a denial of the unity of Scripture or of the person of Christ. It is an acknowledgment that God has spoken at different times and in different manners (Hebrews 1:1) and that the present administration is the dispensation of the grace of God committed uniquely to Paul (Ephesians 3:2). Those who receive this message stand in the liberty wherewith Christ has made them free.