The Lord’s Command to Baptize
28/06/2012 02:32
The Lord’s Command to Baptize:
Part I
The Hermeneutics of Matthew 28:19
In this paper, some of the principles of hermeneutics will be applied to Matthew 28:19, to
determine the correct interpretation of this passage. Hermeneutics is the science and principles
applied in the interpretation of text, particularly of Scripture. The term is derived from the Greek
hermeneuo, which is to explain, to interpret, or to translate. The principles of hermeneutics spell
out the methodology of exegetical study. The context of the passage, its historical or cultural
setting, etymology of the terms used, first usage, and the meaning as evidenced by the actions of
those who originally heard it spoken are factors explored in the interpretation of meaning.
“Wisdom dictates that the whole of Scripture should interpret the part, and no part should be
interpreted in such a fashion as to distort the whole.”
1
Duvall and Hays introduce us to “the interpretive Journey.”
2
This foray into
interpretation begins with reviewing the historical-cultural context. It progresses to measuring
the differences between the original audience and today’s audience. Finally, the interpretation is
concluded in looking at the theological principles that carry over to man today, as the passage is
applied to modern day and current situations.
With regard to the historical-cultural situation, Duvall and Hays make the following
statement, “This leads us to a crucial interpretive principle: For our interpretation of any biblical
text to be valid, it must be consistent with the historical-cultural context of that text.”
3
“The true
meaning of the biblical text for us is what God originally intended it to mean when it was first
spoken.”
4
1
Ensey, J. R. The New Cyclopedic Theological Dictionary. Willis, TX: Advanced Ministries. 1999. Page 205-206.
2
Duvall, J. Scott, and J. Daniel Hays. Grasping God’s Word. Grand Rapids, Mich: Zondervan. 2001. Page 21-24.
3
IBID. Page 97.
4
Fee, Gordon D., and Douglas Stuart. How to Read the Bible for All its Worth. Grand Rapids, Mich: Zondervan,
1993. Page 26.
Original
Audience
Audience
TodayPage 2 of 15
To analyze the hermeneutics of Matthew 28:19, the “circle of context” modeled by
Duvall and Hays is used.
5
1. Examines the meaning of the verse.
2. Examines the immediate context
3. Examines the Chapter
4. Examines the book
5. Examines the Testament
6. Examines the Bible
—Verse
“Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of
the Son, and of the Holy Ghost:”
There are two primary interpretations that can be applied to this verse.
1. One should repeat the words of this verse over individuals being baptized.
2. One should interpret what this verse is saying, and baptize in the name of Jesus.
The first interpretation is the most common means of interpreting this verse in
Christianity, while the second interpretation is how the Apostles interpreted it in the first century.
Jesus had previously stated to His disciples, “I am come in my Father’s name,” John 5:43. ,
Matthew 1:21 establishes Jesus is the name of the Son. Later, Jesus speaks of, “the Holy Ghost,
whom the Father will send in my name.” The Apostles obeyed Jesus’ command, rather than just
repeating His words. This is demonstrated in Acts 2:38; 8:12-16; 10:48; 19:5; and 22:16. Paul
further alludes to this interpretation in 1 Cor. 1:13; 6:11; Rom. 6:3; Gal. 3:27; and Col. 2:12.
Thus one finds the name “Jesus” fulfills the single “name” referenced by Matthew 28:19. This
harmonizes Matthew 28:19 with Acts, and the writings of Paul.
An illustration may be made to establish a point to consider: If one were riding in a car
with another and the first were to ask the other to crack the window, what would or should this
second person do? Would this person lower the window an inch or so, or simply take a fist and
smash the window? Hopefully the listener would do as asked, rather than just repeat, or carry
out, in a manner of speaking, what was stated! The first interpretation smashes the window,
whereas, the second interpretation understands what is being asked, and does just that.
Consider briefly the historical-cultural situation in the following quote by James
Martineau.
6
5
Duvall, J. Scott, and J. Daniel Hays. Grasping God’s Word. Grand Rapids, Mich: Zondervan. 2001. Page 142.
6
Martineau, James. The Seat of Authority in Religion. London: New York: Longmans, Green, 5
th
Edition. 1905.
Page 568.
1 2 3 4 5 6Page 3 of 15
“The tri-personal form, unhistorical as it is, is actually insisted on as essential by almost
every church in Christendom…It is a rule which would condemn as invalid every
recorded baptism performed by an Apostle.”
Therefore, by looking at the ways Matthew 28:19 has been interpreted, one merely
repeats the words, whereas the other obeys the command. The historical-cultural view, the way
the Apostles understood and interpreted the verse favors the use of Jesus name.
7
—Immediate Context
And Jesus came and spake unto them, saying, All power is given unto me in heaven and
in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father,
and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I
have commanded you: and, lo, I am with you alway, [even] unto the end of the world.
Amen.
While reading through this passage of the words of Jesus, one finds Jesus is at the very
center of all that is said. Jesus has all power! Followers are to teach to observe what Jesus has
commanded! Additionally, Jesus is He who is with mankind to the end of the world! Extra
emphasis is given to Jesus in this immediate context, with the total omission of the Father and
the Holy Ghost in the surrounding verses. Thus, the immediate context emphasizes Jesus and His
Name, rather than the “name of the Father, and of the Son, and of the Holy Ghost.”
In fact, Jesus is the one:
· With ALL Power!
· To ALL Nations!
· With ALL Commands!
· For ALL the Days!
Is it any wonder that in Colossians Paul tells us that:
· “ALL the Fullness dwells in Him bodily,” Col.. 2:9.
· We are “Complete in Him,” Col. 2:10.
· He is to have the “preeminence in ALL things,” Col. 1:18.
And the list could go on, but I digress.
—Chapter
One should then look at the chapter in which this verse occurs. In this chapter, the “Art
of Observation” is applied.
8
Some of the items observed in this passage are: repeated words,
contrasts, pronouns, emotional terms, actions, cause and effect. The following are observations
concerning this chapter.
In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary
Magdalene and the other Mary to see the sepulchre. 2 And, behold, there was a great earthquake:
for the angel of the Lord descended from heaven, and came and rolled back the stone from the
7
There are a large number of scholars who admit the shorter form was first practiced, but was replaced at some later
time by the longer form! See Beasly-Murray, G.R. Baptism in the NT. 1963. Page 83-4; Brown, Raymond. Intro. to
the NT. 1994. Page 203; Hubbard, B.J. The Matthean Redaction. 1974. Page 130; are just a few examples.
8
Duvall, J. Scott, and J. Daniel Hays. Grasping God’s Word. Grand Rapids, Mich: Zondervan. 2001. Page 38-77.Page 4 of 15
door, and sat upon it. 3 His countenance was like lightning, and his raiment white as snow: 4
And for fear of him the keepers did shake, and became as dead men. 5 And the angel answered
and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. 6 He
is not here: for he is risen, as he said. Come, see the place where the Lord lay. 7 And go quickly,
and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee;
there shall ye see him: lo, I have told you. 8 And they departed quickly from the sepulchre with
fear and great joy; and did run to bring his disciples word. 9 And as they went to tell his
disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and
worshipped him. 10 Then said Jesus unto them, Be not afraid: go tell my brethren that they go
into Galilee, and there shall they see me. 11 Now when they were going, behold, some of the
watch came into the city, and shewed unto the chief priests all the things that were done. 12 And
when they were assembled with the elders, and had taken counsel, they gave large money unto
the soldiers, 13 Saying, Say ye, His disciples came by night, and stole him away while we slept.
14 And if this come to the governor's ears, we will persuade him, and secure you. 15 So they
took the money, and did as they were taught: and this saying is commonly reported among the
Jews until this day. 16 Then the eleven disciples went away into Galilee, into a mountain where
Jesus had appointed them. 17 And when they saw him, they worshipped him: but some doubted.
18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in
earth. 19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of
the Son, and of the Holy Ghost: 20 Teaching them to observe all things whatsoever I have
commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.
The observations: (number of times in parenthesis)
· Jesus name is found (5) times, & Jesus is the subject of (21) pronouns in the chapter
· Lord (2) Bold Italics
· Go, goeth, going (6) Bold
· Seeing Jesus is a theme of Matthew (6) Bold underlined
· Tell, said, say, told, spoken, spake, taught, saying, reported, teach, teaching, commanded
(17) Italics underlined
· All hail (cheer), all power, all nations, and all things (4 all’s)
· The chapter begins with fear, afraid (4) and dead (2), but after Jesus is seen, there is no
more fear!
· Go into Gallilee, (3) before going to the nations (1). Get it at home before sharing with
the world Italics
· It begins with the end of the Sabbath and concludes with the end of the world
· There is a true message and also a lie (vs. 11-15) being propagated in this chapter
The Primary theme of the 28
th
chapter of Matthew: “Go tell, and you will see Jesus!”
Note: That in the first two observations above we find:
· Jesus Name 5 times
· Jesus is the subject of 21 pronouns
· Jesus is Lord 2 times
· Thus, there are 28 references to Jesus in the 28
th
Chapter of Matthew!
· This dwarfs the single references to “Father” and “Holy Ghost.”Page 5 of 15
—Book
Attention now must be given to the book of Matthew, which is the only book in the New
Testament that Matthew authored. Focus will be placed on how Matthew spoke of the words
found within this verse in other locations, and their application to the interpretation sought. See
Appendix I.
“Go ye therefore, and teach
1
all nations
2
, baptizing
3
them in the name
4
of the Father
5
,
and of the Son
6
, and of the Holy Ghost
7
:”
1. “Teach” is found in two verses in Matthew in the KJV:
i. 5:19, Nothing is significant in this verse relating to the text of study.
ii. 11:1, Nothing is significant in this verse as relating to the text of study,
although, it is Jesus teaching.
2. “Nations” is from the Greek word ethnos, which is interpreted in the KJV as both
“Nations” and “Gentiles.”
“Nations” is found in four verses in the KJV.
i. 24:9, “ye shall be hated of all nations for my name’s sake.” Jesus
speaking.
ii. 24:14, “And this Gospel of the kingdom shall be preached…unto all the
nations.” What is the Gospel? It is the death, burial, and resurrection of
Jesus!
iii. 25:32, “And before him shall be gathered all nations…” The “him” is
Jesus!
iv. 28:19, the verse of study. In all of the other occurrences where Matthew is
translated as using the word “Nations,” Jesus is the name coinciding!
As translated “Gentiles” eight occurrences are found.
i. 4:15, it is Jesus fulfilling Isaiah’s prophesy.
ii. 10:5, while not greatly consequential towards this study, it is interesting
that when Jesus first sent out his disciples, they were instructed to not go
to the Gentiles. In Matthew 28:19, this commandment has been abolished,
and the ethnos are now included.
iii. 10:18, “And ye shall be brought before governors and kings for my sake,
for a testimony against them and the Gentiles.”
iv. 12:18, “Behold my servant, whom I have chosen; my beloved, in whom
my soul is well pleased: I will put my spirit upon him, and he shall shew
judgment to the Gentiles.”
v. 12:21, “And in his name shall the Gentiles trust.” A command that the
Gentiles will hope in the Name of the Father, and of the Son, and of the
Holy Ghost is nowhere to be found! It has no place in Scripture! Page 6 of 15
However, once the Messiah was revealed, it is in His name the Gentiles
will trust!
9
vi. 20:19, “And shall deliver him to the Gentiles…” The him, is Jesus.
vii. 6:32, Nothing is significant in this verse relating to the text of study.
viii. 20:25, Nothing is significant in this verse relating to the text of study.
Of the 11 times outside of the text of 28:19, Matthew uses the word ethnos. In eight
of these verses, Jesus is directly mentioned or alluded to! Tremendous significance is found in
the reaction of the “ethnos” to Jesus’ name in 10:18; 21:21; and 24:9!
3. “Baptizing” is only used once by Matthew and is found in 28:19.
Other Forms of baptizing:
i. 3:6,7,11,13,14,16, occurs with John the Baptist and the baptism of Jesus.
ii. 20:22,23, Jesus is speaking to the mother of James and John. Here Jesus
compares his suffering to “baptism” and being “baptized.
iii. 21:25, Jesus is stumping the chief priest and elders by asking if John’s
baptism was from heaven or of men.
Essentially, none of these other passages give any really strong references to a formula
for baptism in the New Testament church. Jesus’ steps certainly should be followed as found in
Mt. 3:16 and 1 Pet. 2:21.
4. “Name” is used by Matthew, 21 times in 18 verses within his book. Nine of those
verses are in reference to Jesus. 1:21,25; 10:22; 12:21; 18:5,20; 19:29; 24:5,9;
i. 1:21, In reference to Jesus.
ii. 1:25, In reference to Jesus
iii. 10:22, In reference to Jesus. Jesus is specifically speaking about His (my)
name!
iv. 12:21; In reference to Jesus, also includes ethnos.
v. 18:5, In reference to Jesus. Jesus is specifically speaking about His (my)
name!
vi. 18:20, In reference to Jesus. Jesus is specifically speaking about His (my)
name!
vii. 19:29, In reference to Jesus. Jesus is specifically speaking about His (my)
name!
viii. 24:5, In reference to Jesus. Jesus is specifically speaking about His (my)
name.
ix. 24:9; In reference to Jesus. Jesus is specifically speaking about His (my)
name, and also includes ethnos.
“Emanuel” is the name prophesied from Isaiah 7:14, that the Son would be called in 1:23.
This is of course fulfilled in Jesus. “Father” is the name in 6:9. This no doubt was in reference to
YAHWEH. The transition of the name to be used by the New Testament Church was not fully
9
Kosmala, Hans. “The Conclusion of Matthew.” Studies, Essays, and Reviews: New Testament. Vol. 2. Leiden,
The Netherland: E. J. Brill. 1978. Page 11-14Page 7 of 15
introduced until John 14-16. In 7:22, it is Jesus they are calling Lord, and they have done works
in His name. In 21:9 & 23:39,the same phrase is found, “Blessed is he who cometh in the name
of the Lord.” This is a quote from Psalms 118:25-26, in which the name is YAHWEH. Of
course, the name Jesus means YAHWEH is Salvation, or YAHWEH saves. Jesus was
YAHWEH manifest in flesh. See Appendix II for more on the transition of the name, and
Appendix III for more on Jesus being the One God manifest in flesh.
x. 10:41, In reference to the name of a prophet, righteous man.
xi. 10:42, In reference to the name of a disciple.
xii. 27:32. In reference to Simon of Cyrene,
xiii. 28:19. In reference to the name of the Father, of the Son, and of the Holy
Ghost.
Eleven verses are in direct reference to Jesus name! An additional three verses could be
seen as referring to Jesus when one has the understanding that, “I and my Father are one.” John
10:30. This means 14 out of 18 verses containing “name” could be seen as referring to Jesus’
name in Matthew.
5. “Name of the Father” (or a close rendering) is only found in 6:9 and 28:19.
YAHWEH is the name referenced in 6:9. See Appendix II.
6. “Name …of the Son” is only found in 28:19. The word “son” is found in Matthew 78
times in 71 verses. 59 times it is referring to Jesus!
7. “Name of the Holy Ghost” is only found in 28:19.
In fact, the “Holy Ghost,” who is the supposed “third person” in the trinity is only
spoken of by Jesus 6 times in Matthew. We find nothing significant within these
other 5 verses relating to “name” or “baptism.”
i. 1:18, Refers of Jesus being fathered by the Holy Ghost
ii. 1:20, Refers to Jesus’ birth.
iii. 3:11, John declares that Jesus would baptize with the Holy Ghost and with
fire.
iv. 12:31, Jesus teaches blasphemy against the Holy Ghost is unforgivable.
v. 12:32, Jesus teaches blasphemy against the Holy Ghost is unforgivable
The name of Jesus is the central theme of Matthew’s writings. It is noteworthy that
Jesus’ name is the hope and trust of the ethnos, rather than “the name of the Father, and of the
Son, and of the Holy Ghost.” A reiteration of this point:
Men will be hated because of Jesus’ name. (2) 10:22; 24:9.
The Gentiles shall trust in Jesus’ name. 12:21
When one receives a child in Jesus’ name, one receives Jesus. 18:5.
When two or three are gathered in His name, Jesus is in their midst. 18:20.
Sacrifices in Jesus’ name will be rewarded. 19:29.
Deceivers will come in Jesus’ name. 24:5.Page 8 of 15
After examining the Book of Matthew, absolutely no additional support for the use of
“the name of the Father, and of the Son, and of the Holy Ghost,” as a formula for baptism,
prayer, or teaching is found. Instead, one finds Jesus’ name is the central theme and the “hope of
the nations!”
—Testament
Attention is now directed to the writings of the other New Testament writers to see what
they had to say concerning this discussion. It is remarkable the phrase, “in the name of the
Father, and of the Son, and of the Holy Ghost,” is not found in another writing of the New
Testament! Only in Matthew 28:19 are these words combined in this fashion.
“Go ye therefore, and teach
1
all nations
2
, baptizing
3
them in the name
4
of the Father
5
,
and of the Son
6
, and of the Holy Ghost
7
:”
1. “Teach” is found 34 times in 33 verses of the New Testament. It is a notable
omission that there is no other command to teach “in the name of the Father, and of
the Son, and of the Holy Ghost” in the rest of the New Testament, yet teaching
occurs in the name of Jesus in Ac 4:2,18; 5:28,42; and 1 Cor. 4:17!
2. “Nations” is found in 37 verses in the New Testament. Just a few of these seem to
hold any significance in the interpretation of Mt 28:19. In Mk 11:17, Jesus said, “My
house shall be called of all nations, a house of prayer.” The parallel to Mt
24:14 above is found in Mk 13:10; There are six verses that combine both
“Nations” and “Name.” Mt 24:9; 28:19; Lk 24:47; Rom. 1:5; and Rev. 11:18; 15:4.
In Mt. 24:9; Lk. 24:47; and Rm. 1:5 are clear references to Jesus as the name. For
those with the “Oneness” view of God, the two in Revelation are
also clearly referring to Jesus. If Jesus is not the name Mt. 28:19 is indicating, then, it
is the only verse in the New Testament to carry a different meaning
when speaking about the name! “Gentiles” (also from ethnos) is found 99 times in 91
verses in the New Testament. In Lk. 2:32, Jesus is proclaimed to be “A light to
lighten the Gentiles.” Ac. 4:27; 9:15; 13:47; 15:14,17; 26:23; Rm 2:24;
15:9,10,11,12,16,18; Gal. 3:14; Eph. 3:1,6,8; Col. 1:27; 1 Tim 3:16; 3 Jn 1:7;
3. “Baptizing” and the various forms thereof create an extremely powerful case in the
New Testament for the use of the name of Jesus during the baptismal service. In Acts
2:38; 8:12-16; 10:48; 19:5; Jesus’ name is used in baptism and is then proclaimed to
be the one to be used in baptism. In Ac. 22:16, Ananias baptizes Saul of Tarsus,
while saying, “And now why tarriest thou, arise and be baptized, washing away thy
sins, calling on the name of the Lord.” Jesus is identified as Lord in the New
Testament in John 20:28 and Acts 9:5; (There are only 115 verses in the New
Testament that refer to the “Lord Jesus!”) The use of Jesus’ name is then alluded to
by Paul in 1 Cor. 1:13; 6:11; Rom. 6:3; Gal. 3:27; and Col. 2:12. There is no such
evidence in Scripture, either explicit or alluded to, that supports the repeating of Mt.
28:19 while baptizing! Mt. 28:19 stands alone. It is either in support of baptism in
Jesus’ name, or it is in contradiction to the rest of the New Testament!
4. “Name” is found 184 times in 170 verses in the New Testament. About 125 of these
are in reference to Jesus’ name. Once again, there is not another verse in thePage 9 of 15
Bible that mentions “the name of the Father, and of the Son, and of the Holy Ghost,”
outside of Mt. 28:19.
5. “Father” is found 369 times in 326 verses in the New Testament. Only 19 times do
they include the word “Name.” Fifteen of these are in reference to the “name of
the Father.” These could be in reference to the name YAHWEH. With the
understanding Jesus is the Father manifest in flesh, some of these could refer to
Jesus’ name.
6. “Son” is found in 422 times in 335 verses. Four of these verses, Jn 3:18; 20:31; 1 Jn
3:23; and 5:13; are emphatic in proclaiming that we must believe in the name of the
Son! There is not a command to believe in the name of the Father, or in the name of
the Holy Ghost in the Bible!
7. “Holy Ghost” is found in 89 verses. No other verse, other than Mt. 28:19,
could in any way imply there is anything more to be done in the
“name of the Holy Ghost!”
When one examines the message of the New Testament, one finds continuously the
Apostles and disciples speaking about the name of Jesus. Mt. 28:19 stands alone as the sole
verse in the Bible to give any indication a tripartite formula could be intended for baptism. The
silence of the rest of the New Testament is deafening!
—The Bible
The search is now expanded to the Old Testament. While the name of Jesus is not
encountered there, one does find the Old Testament is totally built around a single name, the
name of YAHWEH. A sampling of passages that emphasis the name YAHWEH are found
below.
· The Ark enthroned the name, and was called by the name of YAHWEH. 2 Sam. 6:2;
1 Chron. 13:6;
· Jerusalem was where YAHWEH placed his name. 2 Ki. 21:4,7; 23:27; 2 Ch 6:5,6;
12:13; 33:4,7; Jer. 3:17; 7:10-14;
· The Temple was built to house the Name of YAHWEH: 1 Ki. 3:2; 5:3,5; 8:16-
20,29,33,35,41-44,48; 9:3,7; 10:1; 11:36; 1 Ch 22:7-10,19; 28:3; 29:13,16; 2 Ch 2:1,4;
6:5-10,20,24, 26,33,34,38; 7:12-16,20; 20:8-9; Ez. 6:12; Neh. 1:9; 9:5-6; Jer. 7:30;
· The people Israel were a people called by His name. 1 Sam. 12:22; 2 Chron. 7:14; Jer.
13:11; Eze. 36:20; Dan. 9:19;
· A look at the Psalms reveals a multitude of verses that emphasis the name of YAHWEH.
Ps. 5:11; 8:1,9; 18:31; 34:3; 148:13; are just a few.
The entire Old Testament centered on the name YAHWEH. Verses are also found that
seem to indicate there will be a transition, from this one name to another. Isaiah speaks about
this transition in Isaiah 65:1-15. He begins by speaking of the Gentiles of whom God says,
“were not called by my name.” Isaiah then refers to how God’s efforts to the Jews have been
futile, verses 1-10; therefore, in verses 11-15, God judges Israel while blessing those who will
follow Him. The remnants of the faithful Jews and those who had not sought after Him, but who
were found of Him, will remain, while YAHWEH will slay those of Israel and “call His servants
by another name.”Page 10 of 15
Again in Isaiah 62:2, it is written the righteous “shalt be called by a new name, which the
mouth of YAHWEH shall name.” Furthermore, Zechariah 14:9 speaks of a day when
YAHWEH will be known by one name.
The name Jesus means “YAHWEH is Salvation,” or “YAHWEH saves.” Jesus was
YAHWEH manifest in flesh. Jesus was the image of the invisible God. He by inheritance
obtained a more excellent name than the angels, Heb. 1:4.
Attention is now given to the name of Jesus. It is found 983 times in 942 verses in the
New Testament. It is vital to remember one of the first principles introduced: “The whole
interprets the part, and not the part the whole.” How the New Testament writers instruct
believers regarding the name of Jesus is as follows.
The Name of Jesus in the New Testament
Importance of the Name Reference
The Name of Jesus is spread abroad Mt 9:31; Mk 1:28; 6:14;
Christ is preached where His name is not named Rom. 15:19-20
Apostles speak, preach, teach in, or about His name Lk. 24:47;Ac.4:17,18; 5:28,40; 9:15,27,28; 8:12
One exhorts by Jesus’ name 1 Cor 1:10
We pray in Jesus’ name Jn 14:13,14; 15:16; 16:23,24,26; Jam. 5:13-15
We call upon Jesus’ name Ac 9:14; 1 Cor 1:2
We give thanks to God in Jesus’ name Eph 5:20; Col 3:17
We gather in Jesus’ name Mt 18:20
We receive others in Jesus’ name Mt 18:5; Mk 9:37; Lk 9:48
We give to others in Jesus’ name Mk 9:41
One can drive out evil spirits in Jesus’ name Mk 9:38-39; 16:17; Lk 10:17; Ac 16:18; 19:13
Diseases are healed in Jesus’ name Mk 16:17-18; Ac 3:6,16; 4:7,10
Signs and wonders are done in Jesus’ name Acts 4:30
Judgment is given in His name 1 Cor. 5:3-5
One suffers, is reproached, & hazards their life for His name Ac 5:41; 9:14,16,21; 1 Pet 4:14
Deceivers will come in Jesus’ name Mt 24:5; Mk 13:6; Lk 21:8
One must believe in Jesus’ name Jn 1:12; 2:23; 3:18; 1 Jn 3:23; 5:13; Ac 19:13
The name of Jesus is magnified Ac 19:17
Jesus’ name is glorified in us 2 Thes 1:12
Every knee shall bow… at Jesus’ name Phil. 2:10; Isa. 45:23; Rom 14:11
One has remissions of sin through Jesus’ name Lk 24:47; Ac 2:38; 10:43; 1 Jn 2:12
Baptism is to be done in Jesus Name Ac 2:38; 8:16; 10:48; 19:5; 22:16;
Rm 6:3; 1 Cor 1:13; 6:11; Gal 3:27;
One is justified in Jesus’ name 1 Cor 6:11
The Holy Ghost is sent in Jesus’ name Jn 14:26
One has life through Jesus’ name Jn 20:31; 1 Jn 5:13
NO OTHER NAME whereby one must be saved Ac 4:12
Everything in word & deed should be done in Jesus’ name Col 3:17
Jesus’ name is above EVERY name Phil 2:9; Eph 1:20-21
Earlier, a chart called “The Interpretive Journey” was displayed. The chart shows a
stream or river that had to be crossed. Reference must be again made concerning the cultural-Page 11 of 15
historical issue. The issues of “time, situation, or covenant” have not changed from when it was
spoken. The command was given to those living in the beginning of the Dispensation of Grace.
The saints of today are included with the first century church, although there are those who
challenge the above findings based upon semantics and language nuances.
The New Testament was originally written in Greek. The book of Matthew may have
been originally written in Hebrew, but there is possibly only one Hebrew manuscript that has
survived. It is rather late. There are those who claim the preposition used in Matthew 28:19, “in”
which is in Greek, eis, or eivV, should be interpreted as, “in the authority of the name.” Some
argue that this somehow, supposedly allows for the exclusion of the actual name.
Such an interpretation leads to the following questions. If God is a Trinity, why baptize
“in the authority of” only one member? Is this not omitting the other two “persons?” Also,
Jesus name is above every name and is the only saving name! Phil. 2:9-11; Eph. 1:21; Acts 4:12.
This would include (if there be such) the name of the Trinity!
10
“The common recurrence of ‘In the name of,’ without a single baptismal reference
substituting ‘in the authority of,’ attest to these former words as the actual form (or formula)
used in baptism (cf. Acts 9:15-16). The varied prepositions (epi, eis, en) are used
interchangeably.”
Acts 2:38 “in (epi or evpi) the name of Jesus Christ”
Acts 8:16 “in (eis or eivV) the name of the Lord Jesus”
Acts 10:48 “in (en or evn) the name of the Lord”
Acts 19:5 “in (eis or eivV) the name of the Lord Jesus”
“‘In the name of’ represents, primarily, the actual words spoken in baptism over the
believer, but, always and exclusively, with reference to the singular name of the Lord Jesus
Christ. (Acts 22:16; James 2:7; 5:14; Acts 3:6; 4:7; 16:18).”
11
The Apostles fulfilled the great
commission by baptizing believers always “in the name” of Jesus – signifying the actual words
spoken in baptism to which baptism is referenced. Whether baptism or works of miraculous
power, the recurrent use of “in the name” signified both the means by which they used the name,
actual invocation, and the power and authority of the One named.
12
It is remarkable to note, if such a translation as, “in the authority of” were correct, then
the translations with it so rendered are nowhere to be found. It is obvious there is only One Name
for this dispensation! There is only one name in which everything is to be done. This is the only
name whereby one must be saved. It is Jesus!
When Mt. 28:19 is examined in light of the principles of hermeneutics, it clearly reveals
“there is none other name under heaven given among men, whereby we must be saved.” Ac.
4:12. If the disciples were teaching God was a trinity and baptism should be performed with a
triune formula, then surely one would find commands from the religious rulers admonishing
10
These thoughts were expressed in the 2005 Oklahoma Camp by Talmadge French as the Camp Bible Teacher.
11
French, Talmadge. Jesus Name Baptism. Indianapolis, IN: Voice & Vision Publications, 2003. Page 3.
12
Ibid. Page 1.Page 12 of 15
them not to teach or preach “in the name of the Father, and of the Son, and of the Holy Ghost.”
The absence of such commands indicates strongly that such a formula was not a part of “the first
form of faith!” (Jude 3).
13
However, the many verses that indicate they were continually doing
“all in the name of Jesus,” (Col. 3:17) coincides with the applied principles of hermeneutics to
Matthew 28:19. It can be concluded Jesus was commanding His disciples to use “the name of
Jesus” when baptizing!
©Copyright Randall Duane Hughes 2003, 2005
13
I believe this to be an extremely powerful point. There is no real paradigm shift from the Old Testament to the
New in terms of the absolutely pure monotheism of Judaism to the supposed “God in three persons” in the New!
The absence of clear teaching on this collosial topic should cause one to consider carefully the possible reasons!
The single most used verse to supposedly clarify was spoken as Jesus was practically ascending, Matthew 28:19.
Thus neither Jesus or his Apostles adequately provide clarity to it! Trinitarian scholars such as Edmond Fortman
and Millard Erickson admit it is a doctrine not clearly taught in the Bible! Page 13 of 15
Bibliography
Duvall, J. Scott, and J. Daniel Hays. Grasping God’s Word. Grand Rapids, Mich: Zondervan.
2001.
Ensey, J. R. The New Cyclopedic Theological Dictionary. Willis, TX: Advanced Ministries.
1999.
Fee, Gordon D., and Douglas Stuart. How to Read the Bible for All its Worth. Grand Rapids,
Mich: Zondervan, 1993.
French, Talmadge. Jesus Name Baptism. Indianapolis, IN: Voice & Vision Publications, 2003.
Kosmala, Hans. “The Conclusion of Matthew.” Studies, Essays, and Reviews: New Testament.
Vol. 2. Leiden, The Netherland: E. J. Brill. 1978.
Martineau, James. The Seat of Authority in Religion. London: New York: Longmans, Green,
5
th
Edition. 1905.Page 14 of 15
Appendix II
The Transition of the Name
Throughout the Old Testament, as has been briefly mentioned, “men called upon the
name of YAHWEH,” Genesis 4:26. The Divine Name was held in great reverence. It was the
name humanity called upon to reach out to God to meet its needs, yet in Isaiah 65:1-15 and in
62:2, one finds YAHWEH would someday be called “by another name.”
Beginning the New Testament, one finds a unique transition in God’s relationship with
humanity as YAHWEH’s other name is introduced to mankind. Matthew 1:23 records the Son
born to Mary would be called “Immanuel,” which is interpreted, “God with us.” This was not
another “person” of God, but the Only God of the Old Testament walking with man, incarnate in
flesh. Hebrews 2:14-18 tells us that He was made like unto man, “in all things.” In this manner,
God placed upon Himself human constraints as He revealed His new name. Remarkably, one
finds that Jesus experienced virtually every aspect of humanity, including: He had limited
knowledge, Mark 13:32; He prayed, Luke 22:41; He had a God, John 20:17; Eph. 1:17.
Consequently, Jesus Christ was both God and man.
Jesus did not immediately reveal to His audiences the true power that resided in his name.
In that Jesus made himself of no reputation, He did not flaunt the fact He was God. This was
part of fulfilling the plan as indicated in 1 Cor. 2:8, “Which none of the princes of this world
knew, for had they known it, they would not have crucified the Lord of glory.” It appears the
power in Jesus’ name may have been experienced to some degree first in Luke 10:17, after Jesus
sent out the seventy. They exclaimed, “Lord, even the demons are subject to us in thy name.”
From the evidenced surprise, it would seem that in Matthew 6:9, the Lord’s Prayer would
reference the name YAHWEH rather than that of Jesus. Jesus would further express the power
found in praying in Jesus’ name with many other incredible truths to His disciples on the night of
His arrest.
Transitions are often difficult. As a whole, it is human nature to resist change. Often
mankind does not consider the transitions that took place as the “Dispensation of the Law” gave
way to the “Dispensation of Grace.”
The setting of John 13-17 is essentially one continuous discourse on this transition. In
John 14, Jesus reiterates the truth He is the Father, manifest in flesh. In John 14:13-14, Jesus
says, “And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in
the Son. If ye shall ask any thing in my name, I will do it.” Later in verse 26, He states the Holy
Ghost will be sent in His name. One might often read this without a second thought, but a
paradigm shift occurs here as Jesus states these truths.
Jesus repeats the process in John 15:16, “Whatsoever ye shall ask of the Father in my
name, he may give it you.” Again in John 16:23-33 Jesus instructs them further in this same
process. “And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye
shall ask the Father in my name, he will give it you. Hitherto have ye asked nothing in my name:
ask, and ye shall receive, that your joy may be full. These things have I spoken unto you inPage 15 of 15
proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew
you plainly of the Father. At that day ye shall ask in my name: and I say not unto you, that I will
pray the Father for you: For the Father himself loveth you, because ye have loved me, and have
believed that I came out from God. I came forth from the Father, and am come into the world:
again, I leave the world, and go to the Father. His disciples said unto him, Lo, now speakest
thou plainly, and speakest no proverb. Now are we sure that thou knowest all things, and
needest not that any man should ask thee: by this we believe that thou camest forth from God.
Jesus answered them, Do ye now believe? Behold, the hour cometh, yea, is now come, that ye
shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone,
because the Father is with me. These things I have spoken unto you, that in me ye might have
peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.”
An important point to note is Jesus says, “hitherto have ye asked nothing in my name.”
He is trying to reveal the paradigm shift. The above passage further unfolds another awesome
truth. Jesus says there is coming a day, after He shows men “plainly of the Father,” when prayer
will be made, and He will no longer pray the Father for men. The question, “Why?” must be
asked.
Revelation 3:21 answers this question as another transition is revealed. “To him that
overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down
with my Father in his throne.” In the first clause, Jesus says the overcomers will sit with Him in
His throne. Careful notice must be given to upon whose throne the overcomers will sit. Jesus
says it is “my (or His) throne.” It must be noted whose throne it was before Jesus overcame. In
the latter clause Jesus indicates it was “my Father in his throne.”
The answer to the question, “Why?” is as follows. There is coming a day when all
redemptive work will be done. The office of High Priest (Heb. 2:17; 3:1), Intercessor (Rom.
8:34; Heb. 7:25), Mediator (2 Tim 2:5; Heb. 12:24), the Sonship (1 Cor. 15:28), will be done
away, and “God will be all in all.” All mankind will bow down before the one who is sitting on
the throne and will give glory to His name! Jesus is the only saving name, Acts 4:12! And
Jesus’ name is far above “every name that is named, not only in this world, but also in that which
is to come,” Eph. 1:21.