3: 14; II Pet. 1: 1; 2: 5, 21; 3: 13); and dikaiõs (I Pet. 2: 23) are used, and compare the

usage with that of Paul, he will gain a great insight into an important division of truth.

He never uses logizomai (impute, reckon) in connection with righteousness, a phrase

which is so eminently prominent in the message which Paul calls "my gospel." Further,

as we read through the first half of the Acts where Peter was the prominent figure, we

find therein recorded several of his discourses.  In them he speaks of repentance,

remission, faith, baptism, but never justification. Peter knows Christ "after the flesh."

The choice of Matthias is connected with the statement that he had companied with them

all the time that the Lord went in and out among them, beginning from the baptism of

John (Acts 1: 22). His opening words on the day of Pentecost (whatever figure of speech

may underlie the expression) tell of the pouring out of the Spirit upon all flesh. He

speaks of the Lord as "Jesus of Nazareth, a man approved of God among you by

miracles, and wonders and signs." He refers to the Psalm which says, "My flesh shall

rest in hope," and tells us that David knew "that God had sworn with an oath to him, that

of the fruit of his loins, according to the flesh, he would raise up Christ to sit upon his

throne." He particularly charges his hearers with the murder of the Lord (Acts 2: 23-28;

3: 13, 15, 18, 19; 4: 10, 11; 5: 30, 31, 33; 10: 36-43).

Peter and those with him address themselves exclusively to Israel (Acts 2: 5, 14, 22,

36; 3: 12, 13, 26; 4: 2, 8, 10; 5: 30, 31; 7: 2, 37, 38, 44, 45; 11: 19). The exceptions

are noteworthy, Cornelius (chap. 10:), and the Ethiopian (chap. 8:). Those who preached

to these Gentiles were especially commanded by a vision, or by the angel of the Lord. It

was not a normal part of their ministry. The reconciliation is noticeable by its absence in

Acts 1:--12: Its drawing light first appears with the call and commission of Saul of

Tarsus. To bear the name of the Lord before the Gentiles is the first clause of the

ministry of Paul as revealed in Acts 9: 15, while Peter several years after (A.V.

chronology) says, "it is an unlawful thing for a man that is a Jew to keep company or

come unto one of another nation," and explains the exceptional circumstances that

altered his attitude. The estrangement of the nations (Rom. 1: 24, 28) still obtained so far

as Peter's ministry was concerned. Peter knows nothing of the "new creation" as a

present fact; his message is a call to repentance, to conversion, unto forgiveness; he

speaks of being "begotten again" by the Word of God (I Pet. 1: 3, 23). He never teaches

that through the resurrection of the Lord Jesus those who are "in Christ" are a "new

creation"; that demands the reconciliation. Further, the glorious truth enshrined in the

words "in Christ," so frequent in Paul's teaching, have no place in Peter's ministry. Once

only does he use the expression (I Pet. 3: 16), and then it has no meaning parallel to

Paul's usage. The differentiation of the ministry and message of Peter and Paul demands

a much fuller rendering than the rest of this study will permit, but until we see the

constricted aspect of the gospel until the time came for Paul to be commissioned with the

ministry of the reconciliation, we shall fail to appreciate the grace of God therein

revealed to a world alien and ignorant. We must content ourselves with a passing survey

first, coming back to the important details when the survey is completed.

It will be observed in Rom. 5: that the death of Christ is emphasized as procuring the

reconciliation, the blood, righteousness, obedience of Christ, and His resurrection

procuring and evidencing justification (Rom. 3: 24, 26; 4: 25; 5: 9, 18, 19). We fear