And when James and Cephas [Peter] and John, who seemed to be pillars, perceived the grace that was given unto me [Paul], they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision—Galatians 2:9

The basis of true Christian fellowship among God’s people is fellowship with the Father and a personal relationship with Jesus Christ. Therefore, there is fellowship among believers in the church of Christ. The apostle John understood true fellowship when he wrote,

That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ…But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin (1 John 1:3, 7).

True Christian fellowship is with the Father, and with His Son Jesus Christ.1

Within the context of early New Testament leaders Peter and Paul, this truth applied. These men had different personalities, gifts, and callings, but they experienced true Christian fellowship because they were one in Christ.

Peter and Paul may not have been close friends, but they enjoyed Christian fellowship.

Despite differences, they stood together as co-laborers for the gospel—sometimes in tension, but always in truth. While one was called to minister to the Jews (Peter) and another was called to minister to the Gentiles (Paul), both men gave each other “the right hand of fellowship” (Gal. 2:9). Therefore, Peter and Paul mutually participated in the gospel ministry. Each man was an encouragement to the other, and they understood and approved of the other’s work.

FELLOWSHIP IN DISTINCT CALLINGS

The gospels record key events in the life of Peter: his calling to be a fisher of men (Matt. 4:18-22); being named “Peter,” (‘rock’) (John 1:40-42); his confession of Christ as the Son of the living God (Matt. 16:13-20); his denial of Jesus (Matt. 26:69-75); and Jesus’ final encouragement to Peter and His command to shepherd His flock (John 21:15-17).

Peter was an uneducated fisherman (Acts 4:13), confident (Matt. 14:28-31), and sometimes spontaneous (John 18:10). As a Hebrew child, Peter had received extensive education, but was “uneducated” in that he had no formal rabbinic training. However, he was a writer (1 and 2 Peter), and believed with deep conviction the doctrine of justification by faith alone.2 He was given the command by the Lord to “feed my sheep” (John 21:15-17), specifically, the “circumcised” (Jews) (Gal. 2:7), and gave the first apostolic sermon (Acts 2).

In contrast, Paul was a rising Pharisee, trained by one of the best teachers (Acts 22:3), intellectually gifted, and a persecutor who would be made a preacher (Phil. 3:5, 6). After God converted him, He declared that Paul was “a chosen instrument” to “carry” his name before the Gentiles (Acts 9:15).

FELLOWSHIP IN RECOGNITION

Peter and Paul’s recognition of each other was significant. Peter recognized, even before the New Testament canon was completed, the authority of Paul’s epistles. There is one passage in particular where Peter directly mentioned the significance of Paul. Peter wrote the following:

the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; as also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction (2 Pet. 3:15, 16).

Peter understood Paul’s letters to have authority— of no lesser value than the rest of the Scriptures. He wrote that they were written with “wisdom given unto him” which indicates divine authority. Furthermore, he referred to Paul as “our beloved brother,” as Peter had written his letter to the Hebrew Christians, wanting his readers to know that this missionary to the Gentiles was also their brother in Christ. They enjoyed true fellowship in the knowledge of Christ as their salvation.

Regarding Paul’s recognition of Peter, there is an example, early on, when Paul saw his need to receive guidance from Peter. Galatians 1:18 says: “Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.” After his conversion and isolation in the Arabian desert (1:15-17), Paul sought out Peter, recognizing already that Peter was a man who would support him as a newly called missionary. He knew that Peter had shadowed Jesus throughout his earthly ministry, and Peter could help instruct and encourage him in his new labor.

FELLOWSHIP IN TENSION

Here we will explore two moments that reveal the strain between Peter and Paul, one exposing tension among their followers (1 Cor. 1), and the other revealing open conflict between the apostles themselves (Gal. 2).

In his first letter to the Corinthians, Paul revealed tension in Corinth over party strife. It is impossible to confirm whether this led to tension between Peter and Paul, but the Corinthians were divided over which leader in the church had their allegiance. The church was in disarray because she ignored the truth that Christ was head of the church. Paul wrote to them: “Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas [Peter]; and I of Christ” (1 Cor. 1:12).3 Some were drawn to the personality and strengths of Paul, and others to the personality and strengths of Peter.

Therefore Paul instructs through questions: “Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?” (1 Cor. 1:13). No party strife! No appeal to the personality of man! Paul continued: “For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect” (1:17). As mere instruments in the sovereign plan of God, Peter and Paul preached Christ alone. The cross unites the church in fellowship, guarding against the sinful tendency to idolize the preacher instead of Christ.

While tension existed through the Corinthian struggles, Scripture records a confrontation between Peter and Paul in Antioch (Gal. 2:11-14). During table fellowship, as Peter enjoyed a meal with Gentiles, some “of James” (Jews) entered, and Peter “withdrew and separated himself, fearing them which were of the circumcision” (2:12). Paul reacted with a rebuke: “I withstood him to the face, because he was to be blamed” (2:11). The seriousness for Paul was that this segregation revealed that “[Peter] walked not uprightly according to the truth of the gospel.” These two men were to be chief examples of Christian fellowship, and here Paul was appalled at Peter’s weakness and fear of man. Knowing that Peter was convinced that the gospel was for all men (Acts 15:7-11), we can be confident that Peter received the rebuke in a spirit of humility.

FELLOWSHIP IN HUMILITY

Despite tension and conflict, we find comfort in the fellowship maintained between Peter and Paul, and we understand that humility undergirds Christian fellowship in God’s church. Both men demonstrated this quality, and it served to strengthen their fellowship as they recognized their need for Christ.

A study of the chronology of Paul’s letters reveals his growing humility and deepening awareness of his sin. First, he wrote in relation to the apostles: “I am the least of the apostles” (1 Cor. 15:9, c. AD 55-57). Second, he wrote in relation to all believers: “who am less than the least of all saints” (Eph. 3:8, c. AD 60- 62). Third, he wrote using a superlative title in relation to all of God’s elect: “Christ Jesus came into the world to save sinners; of whom I am chief” (1 Tim. 1:15, c. AD 64-65). Furthermore, Paul always understood and remembered his sinful past (Acts 7:54–8:4) and referenced it often (Acts 22:4-5, 20; 26:9-11; Gal. 1:13; Phil. 3:6-7).

Peter also understood his past (1 Pet. 5:5-6; 2 Pet. 1:9). Specifically, his close relationship with John Mark (Acts 12) demonstrated Peter’s humility. As Peter and Mark both labored in Rome (1 Pet. 5:13), they were near one another when Mark drafted his gospel account. Specifically, in narrating the resurrection, Mark recorded that the angel told the women to “tell his disciples and Peter that he goeth before you into Galilee” (Mark 16:7). And Peter! The angel understood that Peter, due to his denials of Jesus, needed the comfort and assurance that his Lord had conquered the grave and forgave his sins! It is possible that Peter urged Mark to preserve this account in his inspired gospel for the benefit of all posterity, offering comfort to God’s people in their recurring cycles of sin and mercy—a striking example of humility.

ETERNAL FELLOWSHIP

We have seen how Peter is to be properly viewed, that he, along with Paul, were means to preach Christ and gather His church. In contrast to this biblical view of Peter, he is often falsely memorialized. Christ had famously declared to Peter, “Thou art Peter, and upon this rock I will build my church” (Matt. 16:18). But he was not the first pope. He was not the perfect preacher, a saint to be worshiped. Rather, it was Peter’s confession that must be proclaimed by all preachers who followed: “Thou art the Christ, the Son of the living God” (16:16), and that to all people to the ends of the earth (Acts 1:8).

So Peter faithfully carried out his calling to preach Christ until the Lord took him unto Himself after more than thirty years of ministry as a disciple and apostle (c. AD 62). While the New Testament does not record his death, the Lord Himself foretold Peter’s martyrdom during one of His post-resurrection appearances before the ascension. After repeatedly affirming Peter’s love for Him and commanding Peter to feed His sheep, Christ said to Peter,

Verily, verily, I say unto thee, When thou wast young, thou girdest thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. This spake he, signifying by what death he should glorify God (John 21:18, 19).

Christ was telling Peter, “You will follow the path I have walked, but it will be for my glory.” Therefore, Christian tradition holds that Peter was indeed crucified under Emperor Nero. According to that same tradition, he requested to be crucified upside down, feeling unworthy to die in the same manner as his Lord.4

Through Peter’s martyrdom, Jesus’ love for him was fully realized. But Peter does not dwell in heaven as one “stationed at the pearly gates.” He would be appalled to learn that anyone identifies him as a gatekeeper to eternal life! Peter knew his total inadequacy as God’s servant—that without Christ, he would be lost, still floating aimlessly on the sea of Galilee. But he knew Christ as his salvation and now dwells with his Savior in perfection. He enjoys perfect fellowship, not only with his Savior, but also with the throng of just men made perfect:

After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb (Rev. 7:9, 10).

Peter now enjoys the glory of heaven, one among a vast throng. Peter’s sins as an apostle—even his melancholy fall in denying the very “fellowship” with his Lord—were forgiven by his Savior, Jesus Christ.

Perfect fellowship. Eternally.

Oh, child of God…for you, too.

1 For a helpful resource on the biblical concept of Christian fellowship, see Jerry Bridges, True Community (Colorado Springs, CO: NavPress, 2012). This book was published in previous editions as True Fellowship (1985) and The Crisis of Caring (1992).
2 Peter was very outspoken at the famous Jerusalem Council (c. AD 49) where he supported the church’s Spirit-led decision that new Gentile converts did not need to be circumcised to be received as members into the church (Acts 15).
3 His personal name was Simon, but Jesus gave him the surname “Peter,” or “rock.” “Cephas” is the Aramaic form of the Greek name “Peter.” Paul used both names, Cephas (Aramaic) and Peter (Greek) in his writings.
4 As a Roman citizen, in contrast to Peter, Paul received a merciful execution. He was beheaded, also at the hands of Emperor Nero (c. AD 67). He, like Peter, died with confidence, knowing there was a crown of righteousness laid up for him (2 Tim. 4:6-8).