Soap Box 47 - Peter and Paul, Dispensers of Truth and Grace

One of the great Protestant Principles of Bible Study is the Perspicuity of Scripture. This word, perspicuity, has the basic idea of something being plain to understand. We speak about the simple gospel or the simple truths of God's Word. What we really mean by perspicuity, simple gospel and simple truths is that basically, people are able to grasp and understand the Bible as they read it. There is no Divine command that states we must have someone spoon feed us from the Bible because we just are not made up in such a fashion that we can do this on our own.

Yet, there is a big problem with a host of Bible readers who find the Bible hard to understand and difficult to read and enjoy. A possible cause may be that there is reading without attentive discernment. So many words are presupposed to a certain definition. Words like gospel, saved, apostle and grace are read in different parts of the Bible and given certain definitions that are made to fit each and every situation in the Bible, every time. The similarities are recognized, because they are certainly there.

Concerning similarities and discerning distinctions, consider for a moment Paul's mentioning the 'coming seed' of Gal. 3:19 and the 'coming faith' of Gal. 3:22-25. The coming of the seed was not at Matt. 1:1, nor at the birth of this seed. We know that the Lord was born under the Law. Gal. 4:4 His birth was not the termination of the law.

When our Lord began to teach and preach, we know also that this was not the ending of the law. Jesus said THEN, ( Matt. 5:17 ) that he was not 'coming' to destroy the law, but to fulfill. During the ministry of the Lord, He said, 'The law and the prophets were until John: since that time the Kingdom of God is preached, and every man presseth into it. Cf. Luke 16:16. This does not say that the law has been terminated. It harmonizes with Matt. 5:17, in that with the coming preaching of John and Jesus, the law and the prophets are being fulfilled, through the preaching of the King and the preaching of the Kingdom of God. 'The faith" that Paul refers to, is that body of doctrine that he has received from the Lord who speaks from heaven.

In the teaching ministry of Peter and Paul, many are oblivious to seeing distinctions. Both have the calling of Apostleship. In Galatians 2:8, Peter has the apostleship of the circumcision. Paul has the apostleship toward the Gentiles or the uncircumcision. There is a lot of added emphasis here to bring out the discerning distinctions and differences.

Their 'gospel' ministry is contrasted in Galatians 2:7. Likeness…yes ! Similar…yes !

Sameness…no !! Why ? Because of notable and distinct differences.

In the matters of Peter's and Paul's writings, they use similar words.

In address:
Peter, an apostle of Jesus Christ I Pet. 1:1
Paul, an apostle of Jesus Christ Eph. 1:1

In words used :
Blessed be the God and Father of our Lord Jesus Christ I Pet. 1:3
Blessed be the God and Father of our Lord Jesus Christ Eph. 1:3

In words about heaven and inheritance :
Peter-
To an inheritance, incorruptible, and undefiled and that fadeth not away, reserved in heaven for you I Pet. 1:4

Paul-
Which is the earnest of our inheritance Eph. 1:14
That ye may know what is the hope of his calling 1:19
For the hope which is laid up for you in heaven Col. 1:5

In words as dispensation and grace :

Peter writes,
As every man has received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.. I Peter 4:10

Paul writes,
If ye have heard of the dispensation of the grace of God which is given me to you-ward. Eph. 3:2

Peter also says,
… testifying that this is the true grace of God in which ye stand. I Peter 5:12

The word "dispensation" that Paul uses ( Eph. 3:2) and the word "stewards" that Peter uses ( I Peter 4:10) come from the common family of words, made up from a combination of two words, 'house' and 'law'. We may inter change these words, making dispensation a stewardship and changing stewards into dispensers. Dispensation/stewardship is the job, while stewards/dispensers are those who do the job. The Lord Jesus also makes use of this word family. Cf. Luke 12:42; 16:1-8. However, the Lord is not making references here to God's over all plans as He does when calling and dispensing to Paul his distinctive ministry.

Dispensationalists may have created a problem, when using Paul's phrase "Dispensation of Grace" as the title for the present dispensation. This usage may give a false impression that there was no grace in other dispensations, such as the dispensation of Promise or the dispensation of Law. Others may think that dispensationalists give a tilted view of God, as if he was NOT gracious in other times, ages, seasons or dispensations. Someone might think dispensationalists limit the usage of grace, as if there was more grace today than in past ages or dispensations to "save" people. There is certainly the falsely given charge that dispensationalists teach and preach two different ways or plans of salvation. [ A concession could be admitted that in contrasting the various dispensations with the present dispensation, there may be a seemingly over-emphasis in the differences of these various dispensations when compared to our present dispensation. [ A confession of a poor presentation can be admitted, not a confession of error.]

Perhaps Dispensationalists have over-looked the fact that God's dealings with the human race changed dramatically with the Incarnation, when the Word became flesh and tabernacled among mankind. The Gospel of Luke and the Gospel of John use the word grace twelve times. Cf. Luke 1:30; 2:40, 52;4:22; 6:32,33,34; 17:9; John 1:14,16, 16,17.

John states that the Word became flesh and dwelt among us, full of grace and truth. This was a very special display of grace and truth. Jn. 1:14 John says we beheld his glory, the glory as of the only begotten of the Father. It would seem that John is telling us that we beheld glorious acts of the Lord that were full of grace and truth. John continues in 1:16, stating that because out of the fullness of him (the Lord Jesus, who was full of grace and truth) we have all received, that is, out of his fullness of the grace and truth, we have all received grace and truth. Continuing, John makes a contrast in this regard :

Because the law was given through Moses. The grace and the truth came through Jesus Christ. 1:17. The same word is used by the Apostle John in 1:14, 'became', and in 1:17, 'came'.

A critical point here is that when the Lord 'became flesh', His birth was not the termination of the law given by Moses. Grace and truth 'came' under the law, when the Word 'became flesh'. Cf. Gal. 4:4. However, we are well aware that law was added to promise, and promise was NOT as such terminated. But, law became more prominent, regardless whether it should not have had the ascendancy and dominance that it gained at least in the eyes of the people. Our point is to show the contrast of grace under law through Christ's earthly ministry and grace dispensed through Paul during the heavenly ministry of Christ. We magnify this contrast, since Paul originated nothing of his own, but propagated all that was received from Christ in glory.

Paul has stated in several places other than just Eph. 3:2, that a 'dispensation' has been given to me. In Colossians 1:24-25, Paul is a minister of the church, according to the dispensation of God which is given me for you. I Corinthians 9:17 mentions a dispensation (of the gospel) is committed unto me. In Ephesians 3:8-9, Paul speaks about the gift of grace in 3:7 and elaborates upon this grace. He tells of this ministry to Gentiles in 3:9, as the preaching of the unsearchable, unfathomable, untraceable riches of Christ. But he continues in 3:9, stating that he is to bring to light, to make men see what is the dispensation of the mystery. [ Another concession and/or acknowledgment is made here ( by this writer) that there is not full agreement on the wording of this text ( whether usage should allow fellowship or dispensation). I would like to graciously agree to disagree, with anyone on that and move on with the use of 'dispensation']

In each of these texts, Paul relates a stewardship/responsibility to things given/entrusted to him. In each of these texts, there are various relationships that Paul has made known. He has nothing that is given to him to keep. He receives, enjoys, becomes enriched and then shares by passing it on, by giving to others.

In Ephesians 3:1-13, Paul is detailing the things he wants to share with the Ephesians, concerning his present bondage as a prisoner, ( not of Caesar) but of CHRIST.

In 3:2, Paul speaks of a responsibility/stewardship/dispensation that has been through a graciously given (act) of God…given to Paul, unto you Ephesians. Eph. 3:3-6 explains what this responsibility concerns. It is related to completely new information and truth that is soooooo new that it is called 'the mystery'. It is soooo new, the truth revealed was not made known to former generations of the sons of men. It came to Paul in a vertical revelation from the Lord Jesus Christ in glory. [And just as the Lord Jesus on earth, used others to help teach and preach during his ministry on earth, the Lord Jesus used Paul to horizontally spread the word of the mystery through other apostles and prophets ( cf. Eph. 2:20 & Eph. 4:11) during Paul's ministry.]

Eph. 3:6 explains in this context, a repeat of Eph. 2:11-22, just what this mystery is in one concise verse. Then, in 3:7-9, Paul once again, brings to their attention, his ministry of the gospel, now called a gift of the grace of God, given to Paul by God's effectual power. This over flows and gushes forth from Paul's heart, as he states that this comes to him. Now he shows how insignificant and small he considers himself, saying that he is the least of all saints. The closer a servant of the Lord comes to Christ, His cross or His calling, the smaller in stature one considers himself. To Paul, this grace/favor is given, to preach among the Gentiles, this measureless riches of Christ.

Eph. 3:9, continues with this gospel ministry to enlighten all men concerning this dispensing of the mystery, once again telling that it is soooo new as truth, because having been hidden from the ages in God and just now ( since Paul's conversion and through his ministry ) being revealed to and through this apostle. In Colossians 1:25, Paul speaks of a responsibility/stewardship/dispensation that God has given to me ( Paul ) not to keep, but to be given unto you to fulfill the word of God, (Even) the mystery, which hath been hidden from ages and from generations but is now made manifest to his saints.

In I Corinthians 9:17, Paul refers to a dispensation/stewardship/responsibility that was given/entrusted to him in relationship with the gospel.

This writer likes to associate our present dispensation closely with the word 'mystery'. In a sense, this is what Paul has done. In the context where Paul uses the words, 'dispensation of grace' 3:2, he relates it to this 'mystery' 3:3. What was given to Paul is the revelation of the 'mystery'. In Colossians 1:25, the 'dispensation of God' that is given to Paul, is all about the 'mystery' as he continues into 1:26 So, in a sense, this present dispensation is characterized, not by Grace, as a 'dispensation of Grace' , because grace can be found from Genesis to Revelation, but not-with-standing that, it is over flowing in the epistles of Paul. This present dispensation is not characterized by 'God', as the 'dispensation of God', since He is found also from Genesis to Revelation and all dispensations are 'of God'.

Although Eph. 3:9 has alternate translations, there seems to be a case for consistency and harmony with the other references ( Eph. 3:2 with 3:3 and Colossians 1:25 with 1:26 ).

Therefore, the case would be that Paul here ( 3:9 ) again, gives the key and core idea that is the cornerstone for this 'dispensation', it is the dispensation of the mystery that Paul wants all men to see. It is the content of the dispensation of the mystery that was from the beginning of the ages hid in God.

In I Peter 4:10, Peter is teaching that as each has a gift, and that a person is to use this gift among one another. They are to do this ministry as responsible dispensers of the mani- fold grace of God. This really has no affinity with the words of Paul in the context of Eph. 3:2. Peter's exhortation relates to the ministry of his apostleship of the circumcision.

Return to Index of Jerry's Writings

e-mail Jerry Sterchi