Were the disciple still practicing the baptism of John (repentance) in Jesus name

Theology
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Postapostolic Developments

After the time of the apostles, the church began to develop the meaning of baptism and instructions regarding its usage and practice. The Didache (ca. ad 100), one of the church’s earliest-known documents related to Christian theological practice, provides specific instructions for baptism. The instructions of the Didache indicate a highly developed liturgy and understanding of baptism in the late first century:

• The people receiving baptism (baptizands) were to first recite “all these things” (Did. 7:1), a reference to the ethical teachings of the first six chapters of the Didache. This implies that a catechetical process was already underway in the first century of the church’s existence.

• The baptizers and baptizands were to fast before the baptismal event (Did. 7:4).

• “Triune” baptism (baptism in the name of the Father, Son, and Holy Spirit) in “living” water (a river or stream) was preferred (Did. 7:1). If running water was unavailable, then baptism should take place in “other” cold water (Did. 7:2). If none of these options were available, the baptizer should pour water over the baptizand’s head three times in the name of the Father, Son, and Holy Spirit (Did. 7:3).

Two additional texts provide further detail into baptism:

• The Apostolic Tradition (traditionally attributed to Hippolytus, ca. ad 200) notes that baptizands were naked and recommends that men and women be separated (Apostolic Tradition 21:1–7).

• The Apostolic Tradition also notes that the baptizand would be anointed with oil by a deacon or deaconess, and the elder would anoint the baptizands once more after their baptism (Apostolic Tradition 21:8–9).

• The Didascalia Apostolorum (ca. ad 230) notes that baptism involved a traditional Trinitarian formula as well as the impartation of the Holy Spirit after baptism (Didascalia Apostolorum 3:12).

The Epistle of Barnabas (ca. ad 70–130) contains a discussion of baptism that offers insights into the theological interpretation of baptism in the early church. The author argues that the Jewish people have interpreted the Mosaic laws too literally, suggesting “an allegorical interpretation of the Old Testament” instead. He argues that Jews do not possess a baptism for the remission of sins like Christians possess (Barnabas, 11:1). The author quotes Psa 1, and Ezek 47:12, and several passages in Isaiah (Isa 16:1–2; 45:2–3; 33:16–18) that use water imagery, implying that these verses do not merit literal interpretation, but rather are foreshadowing references to baptism (Stander and Louw, Baptism in the Early Church, 37).

Barnabas also uses language of “going down” into the water and “coming up” out of the water (Barn. 11:8, 11), indicating that immersion was the preferred mode of baptism. While this reference could simply mean that the baptizands descended and ascended from the banks of rivers or streams, other references in early Christian literature generally use this language to refer to immersion (Stander and Louw, Baptism in the Early Church, 37). The author concludes chapter 11 by noting that when we are baptized, “we go down into the water laden with sins and filth, and rise up from it bearing fruit in the heart, resting our fear and hope on Jesus in the spirit” (11:11). These words indicate the symbolic nature of baptism—that it is an outward, visible sign of inward spiritual transformation.

Bibliography

Beasley-Murray, G. R. Baptism in the New Testament. Eugene, Ore.: Wipf & Stock Publishers, 2006.

Dockery, David. “Baptism” in The InterVarsity Press Dictionary of the New Testament. Ed. Daniel Reid. Downers Grove, Ill.: Intervarsity Press, 2004.

Ferguson, Everett. Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries. Grand Rapids, Mich.: William B. Eerdmans Publishing Company, 2009.

Klawans, Jonathan. Impurity and Sin in Ancient Judaism. Oxford University Press, USA, 2004.

McKnight, Scot. A Light Among the Gentiles. Minneapolis, Minn.: Fortress, 1991.

J.

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Christian baptism is one of two ordinances that Jesus instituted for the church. Just before His ascension, Jesus said, “Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age” (Matthew 28:19–20). These instructions specify that the church is responsible to teach Jesus’ word, make disciples, and baptize those disciples. These things are to be done everywhere (“all nations”) until “the very end of the age.” So, if for no other reason, baptism has importance because Jesus commanded it.

Baptism was practiced before the founding of the church. The Jews of ancient times would baptize proselytes to signify the converts’ “cleansed” nature. John the Baptist used baptism to prepare the way of the Lord, requiring everyone, not just Gentiles, to be baptized because everyone needs repentance. However, John’s baptism, signifying repentance, is not the same as Christian baptism, as seen in Acts 18:24–26 and 19:1–7. Christian baptism has a deeper significance.

Baptism is to be done in the name of the Father, Son, and Spirit—this is what makes it “Christian” baptism. When we are saved, we are “baptized” by the Spirit into the Body of Christ, which is the universal church. First Corinthians 12:13 says, “We were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink.” Baptism by water, what is normally meant by the term Christian baptism, is a “reenactment” of the baptism by the Spirit.

Christian baptism is the means by which a person makes a public profession of faith and discipleship. In the waters of baptism, a person says, wordlessly, “I confess faith in Christ; Jesus has cleansed my soul from sin, and I now have a new life of sanctification.”

Christian baptism illustrates, in dramatic style, the death, burial, and resurrection of Christ. At the same time, it also illustrates our death to sin and new life in Christ. As the sinner confesses the Lord Jesus, he dies to sin (Romans 6:11) and is raised to a brand-new life (Colossians 2:12). Being submerged in the water represents death to sin, and emerging from the water represents the cleansed, holy life that follows salvation. Romans 6:4 puts it this way: “We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.”

Very simply, water baptism is an outward testimony of the inward change in a believer’s life. Christian baptism is an act of obedience to the Lord after salvation; although baptism is closely associated with salvation, it is not a requirement to be saved. The Bible shows in many places that the order of events is 1) a person believes in the Lord Jesus and 2) he is baptized. This sequence is seen in Acts 2:41, “Those who accepted [Peter’s] message were baptized” (see also Acts 16:14–15).

A new believer in Jesus Christ should desire to be baptized as soon as possible. In Acts 8 Philip speaks “the good news about Jesus” to the Ethiopian eunuch, and, “as they traveled along the road, they came to some water and the eunuch said, ‘Look, here is water. What can stand in the way of my being baptized?’” (verses 35–36). Right away, they stopped the chariot, and Philip baptized the man. In most instances today, an immediate baptism after salvation is not feasible. Still, a new believer should seek water baptism at the earliest possible opportunity.

Baptism illustrates a believer’s identification with Christ’s death, burial, and resurrection. Everywhere the gospel is preached and people are drawn to faith in Christ, they are to be baptized.

J.

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@Corelove13
Thanx. NOW I see what you are thinking more clearly. Thank-you for the clarification.

It may be that you have unconciously associated “repentance” with John the Baptist’s message, and not with the Gospel of salvation, but that strict categorization would not be supportable from The Bible.

To one hearing the Greek word μετανοέ (metanoéō, translated “repent” in English) they would have thought of “a change of mind”; meta=change, and noeo=to think or comprehend; i.e. thinking a new way. In this way, we all repent from time to time because we all change our mind. When folks listened to John the Baptist he told them they would need to think differently from now on (repent), and their baptism was the inaugural act to this change of thinking. After Jesus rose from the dead, and purchased life for you and I, we also are told we need to think differently from now on. No longer being spiritually blind we have been given access, by faith, into a reality we never knew existed. Everything is new, our old ways no longer make sense to us. We abandon our old ways and our old reasons for doing them and think anew, with new ways and new reasons. Our baptism is our inaugural event that symbolizes this change of thinking, that portrays our putting off the old, and rising to walk in newness of life.

Yes, disciples of Jesus, in their evangelism, continued to not hide the fact that to believe Jesus paid for your life would necessarily be a new way of thinking. Everything old would be replaced by something new. Changing the way you think changes the way you behave by changing the very trajectory of your existence. It is unreasonable to think a dead man can be given life anew and not change his way of thinking, to no longer think dean-man thoughts and begin to think living-man thoughts; it is unreasonable to expect a person to truly be saved and not repent. That is why we see this idea of repentance included in evangelistic efforts throughout Acts.

Acts 2:38
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.

Acts 3:19
Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord,

Acts 8:22
Repent therefore of this your wickedness, and pray God if perhaps the thought of your heart may be forgiven you.

Acts 17:30
Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent,

Acts 26:20
but declared first to those in Damascus and in Jerusalem, and throughout all the region of Judea, and then to the Gentiles, that they should repent, turn to God, and do works befitting repentance.

Hope this helps.
KP

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Sorry, I have to apologize, no the disciples did not preach/practice the baptism of repentance of John.

But brother @KPuff answered you sufficiently.

Found this.

John the Baptist. Christian baptism seems to have its roots in the ministry of John the Baptist, whose baptism of repentance prepared the way for the coming of Christ and the impending judgment (see Matt 3:1–12; Mark 1:1–8; Luke 3:1–20; Ferguson, Baptism in the Early Church, 83–96; Beasley-Murray, Baptism in the New Testament, 31–44; Dunn, Unity and Diversity, 166–70). John baptized Jesus (Matt 3:13–17; Mark 1:9–11; Luke 3:21–22), and some of Jesus’ earliest followers were former disciples of John (John 1:35–39). The early Christians distinguished between their baptismal practice and John’s (Acts 18:25; 19:1–5), but there is continuity between the two.

Baptism, John’s-—was not Christian baptism, nor was that which was practised by the disciples previous to our Lord’s crucifixion. Till then the New Testament economy did not exist. John’s baptism bound its subjects to repentance, and not to the faith of Christ. It was not administered in the name of the Trinity, and those whom John baptized were rebaptized by Paul (Acts 18:24; 19:7).

John refused at first to confer his baptism on Christ, for he understood not what he had to do with the “baptism of repentance.” But Christ said, “ ‘Suffer it to be so now,’ NOW as suited to my state of humiliation, my state as a substitute in the room of sinners.” His reception of baptism was not necessary on his own account. It was a voluntary act, the same as his act of becoming incarnate. Yet if the work he had engaged to accomplish was to be completed, then it became him to take on him the likeness of a sinner, and to fulfil all righteousness (Matt. 3:15).

The official duty of Christ and the sinless person of Christ are to be distinguished. It was in his official capacity that he submitted to baptism. In coming to John our Lord virtually said, “Though sinless, and without any personal taint, yet in my public or official capacity as the Sent of God, I stand in the room of many, and bring with me the sin of the world, for which I am the propitiation.” Christ was not made under the law on his own account. It was as surety of his people, a position which he spontaneously assumed. The administration of the rite of baptism was also a symbol of the baptism of suffering before him in this official capacity (Luke 12:50). In thus presenting himself he in effect dedicated or consecrated himself to the work of fulfilling all righteousness.

J.

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In Acts 2:38, Peter preached repentance and baptism for the remission of sins, echoing the theme of John the Baptist’s message, yet with the crucial distinction that it was in the name of Jesus Christ for the receipt of the Holy Spirit. While John prepared the way, Peter’s call confirmed the fulfillment of that preparation.

  • Repentance Focus: Both John the Baptist and Peter emphasized repentance as a necessary, internal change of heart before baptism.
  • The Difference in Context: While John baptized in the Jordan for repentance, Peter commanded baptism in the name of Jesus Christ following the resurrection, signaling a new covenantal, post-resurrection reality.
  • Purpose of Baptism: Peter’s message in Acts 2:38 connects baptism directly to the “forgiveness of sins” and receiving the “gift of the Holy Spirit,” expanding upon the preparatory work of John.
  • Significance: Peter’s message to the crowd in Jerusalem was a call to recognize Jesus as the Messiah, fulfilling the, “Prepare ye the way of the Lord” message of John

Therefore, Peter built upon the foundation of repentance established by John, but elevated it to a new, completed, and salvific context centered on Jesus Christ

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Whatever that was, it worked! Great job @Corlove13 !

J.

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I forgive you Johann… :smiley:

My sister would tell me -People do not care how much you know until they know how much you care.

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And I do care @Corlove13 -thank you.

Johann.

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@Corlove13

I have read some of the responses here and have to say that it doesn’t move me to be in agreement with the majority as to I am shown of the scripture just to be in agreement. I know the scriptures will speak for itself.

Addressing the question of the disciples of Jesus still practicing the Baptism of Repentance, I first look to Acts 19:3-4
3And he said unto them, Unto what then were ye baptized? And they said, Unto John’s baptism.

“4 Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that… “

Now, whatever Paul says next will be exactly what they are to change their minds about.

“…they should believe on him which should come after him, that is, on Christ Jesus.

**5 **When they heard this, they were baptized in the name of the Lord Jesus.

Question. What did John the Baptist tell them that they were to do?

Answer. Believe on the Lord Jesus.

In Acts 2:36-38, after Peter take the Jews all the way back to the prophets Joel and David witnessing the pouring out of God’s Spirit and the resurrection of Christ, the “Holy One” and then brings them to this same Jesus who they knew God had approved of by miracles, wonders, and signs done by him.

Peter is addressing their disbelief of who Jesus was. Peter goes on to say,

**36 **Therefore let all the house of Israel know assuredly, that God hath made the same Jesus, whom ye have crucified, both Lord and Christ.

**37 **Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?

**38 **Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.

What has to change here is not what I’ve heard within some churches and street preachers, teachers, etc. alike.

Peter was not telling them to stop sinning or to change their thoughts about sin, or to be sorry for sinning, or to turn away from sin. ALL OF WHICH ARE EXCELLENT TO DO.

What I’ve found to be humorous is that after telling SINNERS to stop sinning, which is in their nature to do, and they were to stop (as if they were able), they would still be sinners because they aren’t born again STILL, because they have not believed in the Lord Jesus, which is what Paul said John the Baptist said to do, and Paul himself says to do.

Verse 38 says, Repent, meaning here, to go from NOT believing, to believing, in order to be forgiven of your sins, in order to receive the Holy Ghost.

Acts 13:38-39

38 Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins:

39 And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.

We all know that sin is to disobey the law of Moses, which is what is being addressed here in that keeping the law would not justify anyone. You would still be a sinner, unjust, unrighteous.

Yet, believing in the Lord Jesus, you are justified because the penalty for your sins is already paid for.

So, once you believe, then the Holy Spirit receives you into the Body of Christ because of your believing not your filthy rags, which is every sinners attempt to become righteous without the Ultimate Sacrifice, Christ Jesus.

Luke 24-47

47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

So, it would make absolutely no sense that some believe that the verse here in Luke 24:47, means to stop sinning and be forgiven of your sins is what should be preached among all nations, when we are told over and over that what the gospel is says not one thing about stop sinning.

Paul declares the gospel in 1 Corinthians 15:1-9.

  1. That Christ died for our sins,
  2. That he was buried, and rose the third day, according to scripture,
  3. That there were witnesses to attest to these accounts really happening (of Peter, then the twelve, then over 500 at once, of James, then all of the disciples, and last of Paul)

The gospel of the kingdom is what Jesus did everywhere he went, making wrong, right.

Acts 10:38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.

The kingdom of God includes any and all things pertaining to the things of God, which includes the redemption of man through the life, death, burial, and resurrection of Christ Jesus if we believe.

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So the main theme is turn to Christ.
Look to Christ

Turn from the law for righteousness to Christ.
…
This is good- For everything we need is “in” Him.
Or was done by Him.

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Yes, the New Testament indicates that some disciples of John the Baptist were still preaching the baptism of repentance well after Jesus’s resurrection and ascension. This is known primarily through the book of Acts.

How We Know

  • The Disciples in Ephesus (Acts 19:1-7): Paul encounters about twelve “disciples” in Ephesus who, despite living long after the resurrection, knew only “the baptism of John” (Acts 19:3). They had not even heard that the Holy Spirit had been given, indicating they were followers of John’s preparatory ministry rather than followers of Jesus.
  • Apollos (Acts 18:24-25): Before learning the full gospel from Aquila and Priscilla, the eloquent preacher Apollos was in Ephesus teaching accurately about Jesus but knowing “only the baptism of John”.
  • Context of the Movement: These passages suggest that John’s disciples continued their ministry in various cities (like Alexandria and Ephesus) for perhaps 20 years or more after John the Baptist’s death, highlighting that John’s movement was a widespread, separate movement that was slowly absorbed into Christianity.

The Key Distinction:
While John’s baptism was for repentance, Paul clarified to these disciples that John told people to “believe in the One who would come after him, that is, in Jesus” (Acts 19:4). The disciples of John in Acts 19 needed to be baptized in the name of the Lord Jesus to receive the Holy Spirit.

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What did they need to believe about Jesus?

A. That He was the source of their salvation and not the law

B. That He was the son of God

C. That He was the one prophesied to come

D. That He was God in the flesh

E. All the above

F. Another answer

G. That He died, rose was seen and ascended

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You are on the right track here @Corlove13 .

J.