The Gospel According to History

In part 4 of this series, we compared the apostolic doctrine of justification by grace through faith alone with modern Roman Catholic claims to the contrary. That New Testament emphasis (on a gospel of grace apart from works) became the foundation for the Protestant Reformation and its central tenet of sola fide. The biblical teaching on that issue remains the authoritative basis on which an evangelical understanding of the gospel is built.

But while modern evangelicals rightly conclude that the doctrine of sola fide is founded in Scripture, many wrongly assume that there is relatively little support for that position in pre- Reformation church history. Nothing could be further from the truth. Over the next two installments in this series, we will survey 25 early Christian leaders—each of whom affirmed the truth that justification is through faith alone and not on the basis of works.

Let’s start with Clement of Rome. Clement pastored the church in Rome from about AD 90 to 100. That means, as a church leader, he was a contemporary of the apostle John. He was also a disciple of the apostle Paul, and he is even mentioned by Paul in Philippians 4:3. So, his testimony is very early. Because he was a pastor in Rome, the Roman Catholic Church considers him to be the fourth pope. But listen to what he wrote in his letter to the Corinthians. This is one of the earliest Christian documents that we have outside of the New Testament. In chapter 32 of his epistle, he says this:

1. Clement of Rome: And we [Christians], too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory forever and ever. Amen.1

It does not get much clearer than that. We are justified through faith and not through good works. To Clement’s voice, we can add a chorus of others:

2. Polycarp of Smyrna (c. 69–160): I rejoice that the secure root of your faith, proclaimed from ancient times, even now continues to abide and bear fruit in our Lord Jesus Christ. He persevered to the point of death on behalf of our sins; and God raised him up after loosing the labor pains of Hades. Even without seeing him, you believe in him with an inexpressible and glorious joy that many long to experience. For you know that you have been saved by a gracious gift—not from works but by the will of God through Jesus

Note: Much like Augustine (who was quoted in the Part 4 of this series), Polycarp emphasized the reality that salvation is a gracious gift that comes through faith alone. At

the same time, however, genuine faith is never alone. It inevitably produces fruits of obedience. Thus, Polycarp could tell his readers that the secure root of their faith would bear fruit in the Lord Jesus Christ.

3. Ignatius of Antioch (c. 50–c. 110): But to me Jesus Christ is in the place of all that is ancient: His cross, and death, and resurrection, and the faith which is by Him, are undefiled monuments of antiquity; by which I desire, through your prayers, to be justified.3

4. Epistle to Diognetus (second century): He gave His own Son as a ransom for us, the holy One for transgressors, the blameless One for the wicked, the righteous One for the unrighteous, the incorruptible One for the corruptible, the immortal One for them that are mortal. For what other thing was capable of covering our sins than His righteousness? By what other one was it possible that we, the wicked and ungodly, could be justified, than by the only Son of God? O sweet exchange! O unsearchable operation! O benefits surpassing all expectation! That the wickedness of many should be hid in a single

righteous One, and that the righteousness of One should justify many transgressors!4

5. Justin Martyr (100–165): In his debate with a Jewish man named Trypho, Justin refers to Christians as “those who repented, and who no longer were purified by the blood of goats and of sheep, or by the ashes of an heifer, or by the offerings of fine flour, but by faith through the blood of Christ, and through His death.”5

6. Origen of Alexandria (185–254): A man is justified by faith. The works of the law can make no contribution to this. Where there is no faith which might justify the believer, even if there are works of the law these are not based on the foundation of faith. Even if they are good in themselves they cannot justify the one who does them, because faith is lacking, and faith is the mark of those who are justified by God.6

(Origen again) For God is just, and therefore he could not justify the unjust. Therefore he required the intervention of a propitiator, so that by having faith in him those who could not be justified by their own works might be justified.7

(Origen again) [Regarding the thief on the cross]: Who has been justified by faith alone without works of the law? Thus in my opinion that thief was crucified with Christ should suffice for a suitable example. He called out to him from the cross, “Lord Jesus, remember me when you come into your kingdom!” In the Gospels, nothing else is recorded about his good works, but for the sake of this faith alone Jesus said to him,

7. Didymus the Blind (c. 313-398): A person is saved by grace, not by works but by faith.

There should be no doubt but that faith saves and then lives by doing its own works, so that the works which are added to salvation by faith are not those of the law but a different kind of thing altogether.”9

8. Basil of Caesarea (329–379): Let one who boasts boast in the Lord, that Christ has been made by God for us righteousness, wisdom, justification, redemption. This is perfect and pure boasting in God, when one is not proud on account of his own righteousness but knows that he is indeed unworthy of the true righteousness and is justified solely by faith in Christ. And Paul boasts that he despises his own righteousness, seeking that

righteousness that is on account of Christ, which is the righteousness of God by faith.10

(Basil again) An eternal rest awaits those who have rightly contended in this life; not because of the merits of their works but from the grace of a most bountiful God, in which they have hoped.11

9. Athanasius (c. 296–373): For naturally, since the Logos of God was above all, when He offered His own temple and bodily instrument as a substitute for the life of all, He fulfilled by death all that was required.12

Note: The total sufficiency of Christ’s death on the Cross runs contrary to Roman Catholic doctrine, in which sinners must do more on their own to secure salvation.

10. Hilary of Poitiers (300–368): Wages cannot be considered as a gift, because they are due to work, but God has given free grace to all men by the justification of faith.13

Note: Significantly, Hilary explains that “faith justifies” some twenty times in his thirty- three chapter commentary on Matthew’s gospel. This is just one such example.

11. Ambrose (339–397): I have nothing, therefore, whereby I may glory in my works; I have nothing to boast of, and, therefore, I will glory in Christ. I will not glory because I am righteous, but because I am redeemed. I will not glory because I am free from sin, but because my sins are pardoned. I will not glory because I have done good to any one, or any one has done good to me, but because Christ is my advocate with the Father, and

(Ambrose again) Therefore let no one boast of his works, because no one can be justified by his works; but he who is just receives it as a gift, because he is justified by the washing of regeneration. It is faith, therefore, which delivers us by the blood of Christ, because blessed is he whose sins are forgiven, and to whom pardon is granted.15

(Ambrose again) “Ye behold the mysteries, ye behold the grace of Christ, and the grace of the Holy Spirit, which is conferred in some sort fortuitously; forasmuch as everyone is not justified by the Lord by reason of his works, but by reason of his faith.16

12. John Chrysostom (347–407): Even faith, [Paul] says, is not from us. For if the Lord had not come, if he had not called us, how should we have been able to believe? “For how,” [Paul] says, “shall they believe if they have not heard?” (Rom. 10:14). So even the act of faith is not self-initiated. It is, he says, “the gift of God” (Eph. 2:8c).17

(Chrysostom again) God allowed his Son to suffer as if a condemned sinner, so that we might be delivered from the penalty of our sins. This is God’s righteousness, that we are not justified by works (for then they would have to be perfect, which is impossible), but by grace, in which case all our sin is removed.18

(Chrysostom again) For as people, on receiving some great good, ask themselves if it is not a dream, as not believing it; so it is with respect to the gifts of God. What then was it that was thought incredible? That those who were enemies and sinners, justified by neither the law nor works, should immediately through faith alone be advanced to the highest favor. On this head [topic] accordingly Paul has discoursed at length in his Epistle to the Romans, and here again at length. “This is a faithful saying,” he says, “ and worthy of all acceptation, that Christ Jesus came into the world to save sinners.” As the Jews were chiefly attracted by this, he persuades them not to listen to the law, since they could not attain salvation by it without faith. Against this he contends, for it seemed to them incredible that a person who had misspent all his former life in vain and wicked actions should afterwards be saved by his faith alone. On this account he says, “It is a

(Chrysostom again) To have brought humanity, more senseless than stones, to the dignity of angels simply through bare words, and faith alone, without any hard work, is indeed a rich and glorious mystery. It is just as if one were to take a dog, quite consumed with hunger and the mange, foul and loathsome to see, and not so much as able to move but lying passed out, and make him all at once into a human being and to display him upon

(Chrysostom again) What is the “law of faith?” It is, being saved by grace. Here he shows God’s power, in that He has not only saved, but has even justified, and led them to boasting, and this too without needing works, but looking for faith only.21

(Chrysostom again) Now since the Jews kept turning over and over the fact, that the Patriarch, and friend of God, was the first to receive circumcision, he wishes to show, that it was by faith that he too was justified. And this was quite a vantage ground to insist upon. For a person who had no works, to be justified by faith, was nothing unlikely. But for a person richly adorned with good deeds, not to be made just from hence, but from

faith, this is the thing to cause wonder, and to set the power of faith in a strong light.22

(Chrysostom again) And this he removes, with great skill and prudence, turning their argument against themselves, and showing that those who relinquish the Law are not only not cursed, but blessed; and they who keep it, not only not blessed but cursed. They said that he who kept not the Law was cursed, but he proves that he who kept it was cursed, and he who kept it not, blessed. Again, they said that he who adhered to faith alone was cursed, but he shows that he who adhered to faith alone, is blessed. And how does he prove all this? for it is no common thing which we have promised; wherefore it is necessary to give close attention to what follows. He had already shown this, by referring to the words spoken to the Patriarch, ‘In thee shall all nations be blessed,’ (Genesis 12:4.)

(Chrysostom again) God’s mission was not to save people in order that they may remain barren or inert. For Scripture says that faith has saved us. Put better: Since God willed it, faith has saved us. Now in what case, tell me, does faith save without itself doing anything at all? Faith’s workings themselves are a gift of God, lest anyone should boast. What then is Paul saying? Not that God has forbidden works but that he has forbidden us to be justified by works. No one, Paul says, is justified by works, precisely in order that

(Chrysostom again) The patriarch Abraham himself before receiving circumcision had been declared righteous on the score of faith alone: before circumcision, the text says, “Abraham believed God, and credit for it brought him to righteousness.”25

13. Augustine (354–430): When someone believes in him who justifies the impious, that faith is reckoned as justice to the believer, as David too declares that person blessed whom God has accepted and endowed with righteousness, independently of any righteous actions (Rom 4:5-6). What righteousness is this? The righteousness of faith, preceded by no good works, but with good works as its consequence.26

(Augustine again) What is grace? That which is freely given. What is “freely given”? Given, not paid. If it was due, wages would be given, but grace would not be bestowed. But if it was really due, then you were good. But if, as is true, you were evil but believed on him who justifies the ungodly (What is, “who justifies the ungodly”? the ungodly is

made righteous), consider what by right hung over you by the law and you have obtained by grace. But having obtained that grace by faith, you will be just by faith—“for the just lives by faith.”27

We will continue our survey of early Christian leaders in Part 6 of this series. But even this is more than enough to demonstrate that the church fathers were no proponents of a synergistic, works-based form of justification. When the Reformers proclaimed the doctrine of sola fide, they were not only articulating that which is clearly taught in the New Testament; they were also echoing the gospel truth that had been championed by earlier generations of faithful pastors and church leaders.

Evangelical Christians today should be encouraged to see that truth so clearly defined and defended by the most well-known names in early church history.

2 Polycarp of Smyrna, Epistle to the Philippians, 1.2–3; trans. by Bart D. Ehrman, The Apostolic Fathers, Loeb, 333–335.

4 Epistle to Digonetus, 9.2–5; ANF 1:28; cited from Thomas Oden, The Justification Reader, 65.

6 Origen, Commentary on the Epistle to the Romans; CER 2.136; ACCS NT 6:104; cited from Thomas Oden, The Justification Reader, 45.

7 Origen, Commentary on the Epistle to the Romans, 2:112; ACCS NT 6:102–3; cited from Thomas Oden, The Justification Reader, 63

8 Origen, Commentary on the Epistle to the Romans, 3.9.3; cited from Joel C. Elowsky,

10 Basil, Sermon on Humility, 22; cited from Joel C. Elowsky, We Believe in the Holy Spirit, 98.

11 Basil, Homily on Psalm 114; cited from Joel C. Elowsky, We Believe in the Holy Spirit, 99.

14 Ambrose, Concerning Jacob and a Happy Life, 1.6; cited from G. Finch, A Sketch of the Romish Controversy, 220.

15 Ambrose, Letter 73; cited from G. Finch, A Sketch of the Romish Controversy, 220.

16 Ambrose, An Exhortation to Virginity; cited from George Finch, A Sketch of the Romish Controversy, 220.

17 John Chrysostom, Homily on Ephesians 2:8; IOEP 2:160; ACCS NT 8:134; cited from Thomas Oden, The Justification Reader, 44.

18 John Chrysostom, Homilies on the Epistles of Paul to the Corinthians, 11:5; NPNF 1 12:334; ACCS NT 7:252; cited from Thomas Oden, The Justification Reader, 61.

19 John Chrysostom, Homilies on 1 Timothy 1:15–16; cited from Joel C. Elowsky, We Believe in the Holy Spirit, 98.

20 John Chrysostom, Homilies on Colossians 1:26–28; Cited from Joel C. Elowsky, We Believe in the Holy Spirit, 98.

21 John Chrysostom, Homilies on the Epistle of Paul the Apostle to the Romans, 7.27.

22 John Chrysostom, Homilies on the Epistle of Paul the Apostle to the Romans, Homily 8; re: Rom. 4:1–2.

23 John Chrysostom, Commentary on Galatians, 3:8. Elsewhere Chrysostom writes, “For by faith alone He saved us. . . . Instead of a certain manner of life, He brought in faith. For that He might not save us to no purpose, He both Himself underwent the penalty, and also required of men the faith that is by doctrines” (cf. Chyrostom’s Homily on Ephesians 2:11–12).

24 John Chrysostom, Homily on Ephesians, 4.2.9. cited from Mark J. Edwards, ed., ACCS, NT VI: Galatians, Ephesians, Philippians (Downers Grove: InterVarsity Press, 1998),

134. See also John Chrysostom. F. Field, ed., Interpretatio omnium Epistolarum Paulinarum per Homilias Facta (Oxford J. H. Parker, 1845-1862), 2:160.

25 John Chrysostom, Cited from Fathers of the Church, Vol. 82, Homilies on Genesis 18-45, 27.7 (Washington, D.C.: The Catholic University of America Press, 1990), 167. On a somewhat related note, Chrysostom elsewhere explains that faith alone saves, even apart from something as important as water baptism. He writes, “Attend to this, you who come to baptism at the close of life, for we indeed pray that after baptism you may have also this deportment, but you are seeking and doing your utmost to depart without it. For, what though you be justified: yet is it of faith only. But we pray that thou should have as well the confidence that comes of good works” (John Chrysostom, On the Second Epistle of St. Paul The Apostle to the Corinthians, Homily 2.8).

26 Augustine, Exposition 2 of Psalm 31, 7. Expositions of the Psalms 1-32, Part 1, edited by John E. Rotelle, trans. Maria Boulding (Hyde Park: New City Press, 2000), 11:370.

27 Augustine, Tractates on the Gospel of John, John 1:15–18, Tractate 3.9 in NPNF, 7:21; cited from Gregg R. Allison, Historical Theology, 501.^{^[1]}

But we were warned false teachers would arise ...........

Acts 15

The Council at Jerusalem

¹ Certain people came down from Judea to Antioch and were teaching the believers: “Unless you are circumcised, according to the custom taught by Moses, you cannot be saved.” ² This brought Paul and Barnabas into sharp dispute and debate with them. So Paul and Barnabas were appointed, along with some other believers, to go up to Jerusalem to see the apostles and elders about this question. ³ The church sent them on their way, and as they traveled through Phoenicia and Samaria, they told how the Gentiles had been converted. This news made all the believers very glad. ⁴ When they came to Jerusalem, they were welcomed by the church and the apostles and elders, to whom they reported everything God had done through them.

⁵ Then some of the believers who belonged to the party of the Pharisees stood up and said, “The Gentiles must be circumcised and required to keep the law of Moses.”

⁶ The apostles and elders met to consider this question. ⁷ After much discussion, Peter got up and addressed them: “Brothers, you know that some time ago God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe. ⁸ God, who knows the heart, showed that he accepted them by giving the Holy Spirit to them, just as he did to us. ⁹ He did not discriminate between us and them, for he purified their hearts by faith. ¹⁰ Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear? ¹¹ No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are.”

¹² The whole assembly became silent as they listened to Barnabas and Paul telling about the signs and wonders God had done among the Gentiles through them. ¹³ When they finished, James spoke up. “Brothers,” he said, “listen to me. ¹⁴ Simon^[a] has described to us how God first intervened to choose a people for his name from the Gentiles. ¹⁵ The words of the prophets are in agreement with this, as it is written:

¹⁶ “‘After this I will return
   and rebuild David’s fallen tent.
Its ruins I will rebuild,
   and I will restore it,
¹⁷ that the rest of mankind may seek the Lord,
   even all the Gentiles who bear my name,
says the Lord, who does these things’^[b]—
¹⁸ things known from long ago.^[c]

¹⁹ “It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God. ²⁰ Instead we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood. ²¹ For the law of Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath.”

The Council’s Letter to Gentile Believers

²² Then the apostles and elders, with the whole church, decided to choose some of their own men and send them to Antioch with Paul and Barnabas. They chose Judas (called Barsabbas) and Silas, men who were leaders among the believers. ²³ With them they sent the following letter:

The apostles and elders, your brothers,

To the Gentile believers in Antioch, Syria and Cilicia:

Greetings.

²⁴ We have heard that some went out from us without our authorization and disturbed you, troubling your minds by what they said. ²⁵ So we all agreed to choose some men and send them to you with our dear friends Barnabas and Paul— ²⁶ men who have risked their lives for the name of our Lord Jesus Christ. ²⁷ Therefore we are sending Judas and Silas to confirm by word of mouth what we are writing. ²⁸ It seemed good to the Holy Spirit and to us not to burden you with anything beyond the following requirements: ²⁹ You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality. You will do well to avoid these things.

Farewell.

³⁰ So the men were sent off and went down to Antioch, where they gathered the church together and delivered the letter. ³¹ The people read it and were glad for its encouraging message. ³² Judas and Silas, who themselves were prophets, said much to encourage and strengthen the believers. ³³ After spending some time there, they were sent off by the believers with the blessing of peace to return to those who had sent them. ^[34] ^[d] ³⁵ But Paul and Barnabas remained in Antioch, where they and many others taught and preached the word of the Lord.

Disagreement Between Paul and Barnabas

³⁶ Some time later Paul said to Barnabas, “Let us go back and visit the believers in all the towns where we preached the word of the Lord and see how they are doing.” ³⁷ Barnabas wanted to take John, also called Mark, with them, ³⁸ but Paul did not think it wise to take him, because he had deserted them in Pamphylia and had not continued with them in the work. ³⁹ They had such a sharp disagreement that they parted company. Barnabas took Mark and sailed for Cyprus, ⁴⁰ but Paul chose Silas and left, commended by the believers to the grace of the Lord. ⁴¹ He went through Syria and Cilicia, strengthening the churches.

It appears that BAPTISM got overlooked by Dr. Luke!

Let’s start with Acts 2 where Peter was asked what they must do after he preached “ the good news “ to,them. V38 states he told them to repent and be baptized for the remission of sins and receiving the Holy Spirit.

What happened before those folks got in the water?

Acts 2:

14 But Peter, standing up with the eleven, raised his voice and said to them, “Men of Judea and all who dwell in Jerusalem, let this be known to you, and heed my words. 15 For these are not drunk, as you suppose, since it is only the third hour of the day. 16 But this is what was spoken by the prophet Joel:

17 ‘And it shall come to pass in the last days, says God, That I will pour out of My Spirit on all flesh; Your sons and your daughters shall prophesy, Your young men shall see visions, Your old men shall dream dreams. 18 And on My menservants and on My maidservants I will pour out My Spirit in those days; And they shall prophesy. 19 I will show wonders in heaven above And signs in the earth beneath: Blood and fire and vapor of smoke. 20 The sun shall be turned into darkness, And the moon into blood, Before the coming of the great and awesome day of the Lord. 21 And it shall come to pass That whoever calls on the name of the Lord Shall be saved.’

22 “Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by miracles, wonders, and signs which God did through Him in your midst, as you yourselves also know— 23 Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death; 24 whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it. 25 For David says concerning Him:

‘I foresaw the Lord always before my face, For He is at my right hand, that I may not be shaken. 26 Therefore my heart rejoiced, and my tongue was glad; Moreover my flesh also will rest in hope. 27 For You will not leave my soul in Hades, Nor will You allow Your Holy One to see corruption. 28 You have made known to me the ways of life; You will make me full of joy in Your presence.’

29 “Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day. 30 Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, He would raise up the Christ to sit on his throne, 31 he, foreseeing this, spoke concerning the resurrection of the Christ, that His soul was not left in Hades, nor did His flesh see corruption. 32 This Jesus God has raised up, of which we are all witnesses. 33 Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear.

34 “For David did not ascend into the heavens, but he says himself:

‘The Lord said to my Lord, “Sit at My right hand, 35 Till I make Your enemies Your footstool.”’

36“Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ.”

37 Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, “Men and brethren, what shall we do?”

38 Then Peter said to them, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. 39 For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call.”

40 And with many other words he testified and exhorted them, saying, “Be saved from this perverse generation.” 41 Then those who gladly received his word were baptized; and that day about three thousand souls were added to them.

Seems those who believed the Gospel Peter taught got in the water and were baptized.

Here we have Acts event 2 in chapter 3:

Acts 3:

12 And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?

13 The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. 14 But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; 15 And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.

16 And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all. 17 And now, brethren, I wot that through ignorance ye did it, as did also your rulers.

18 But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. 19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. 20 And he shall send Jesus Christ, which before was preached unto you:

21 Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.

22 For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. 23 And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.

24 Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. 25 Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.

26 Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.

The crucified and risen Christ is preached by Peter in the above passage. Where is the baptism? Oh I'm sure those that did believe got in the water that day, but Peter did not preach the act of doing so as central to the Gospel. The scriptural evidence is those who trusted in the Blood of Christ for the remission of sins, the Gospel, were baptized and thus became followers of Jesus Christ. It is not an either/or. Just as previously pointed out with Cornelius. He and household heard the Gospel, believed it, those who believed it were filled with the Holy Spirit and then were baptized into the fellowship of the Way.

Now for some doctrine written by the apostle Paul. He clearly defines the Gospel and his mission from Christ:

1 Corinthians 1:

13 Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 14 I thank God that I baptized none of you, but Crispus and Gaius; 15 Lest any should say that I had baptized in mine own name.

16 And I baptized also the household of Stephanas: besides, I know not whether I baptized any other. 17 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. 18 For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.

Now here:

1 Corinthians 15:

15 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; 2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.

3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 4 And that he was buried, and that he rose again the third day according to the scriptures:

5 And that he was seen of Cephas, then of the twelve: 6 After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. 7 After that, he was seen of James; then of all the apostles.

8 And last of all he was seen of me also, as of one born out of due time.9 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.

10 But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.11 Therefore whether it were I or they, so we preach, and so ye believed.

The above is apostolic teaching. Which of course they were faithfully proclaiming the Gospel Jesus gave them:

Luke 24:

44 And he said unto them,These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. 45 Then opened he their understanding, that they might understand the scriptures,

46 And said unto them,Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: 47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. 48 And ye are witnesses of these things. 49 And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

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