teach
Or, disciple. See Mark 16:15 ; Mark 16:16 ; Luke 24:47 ; Luke 24:48 ; Acts 1:8 .
Name
The word is in the singular, the "name," not names. Father, Son, and Holy Spirit is the final name of the one true God. It affirms:
(1) That God is one.
(2) That He subsists in a personality which is threefold, indicated by relationship as Father and Son; by a mode of being as Spirit; and by the different parts taken by the Godhead in manifestation and in the work of redemption, e.g. John 3:5 ; John 3:6 (Spirit), John 3:16 ; John 3:17 (Father and Son). In; Matthew 3:16 ; Matthew 3:17 ; Mark 1:10 ; Mark 1:11 ; Luke 3:21 ; Luke 3:22 the three persons are in manifestation together.
(3) The conjunction in one name of the Three affirms equality and oneness of substance. See O.T. Names of God:
See Scofield " John 1:3-53 " See Scofield " Genesis 14:18 " See Scofield " Genesis 18:17-227 " See Scofield " Genesis 17:1 " See Scofield " Genesis 21:33 " See Scofield " 1 Samuel 1:3 "
The next reference, Malachi 3:18 , provides a Summary
See "Lord"
"Word" (Logos), "Holy Spirit," See Scofield " Acts 2:4 " See "Christ, Deity of," See Scofield " John 20:28 "
teach
Or, disciple. See Mark 16:15 ; Mark 16:16 ; Luke 24:47 ; Luke 24:48 ; Acts 1:8 .
God Summary of the O.T. revelation of Deity: God is revealed in the O.T. (1) through His names, as follows: ClassEnglish FormHebrew EquivalentPrimaryGodEl, Elah, or Elohim ( Genesis 1:1 )LORDJehovah ( Genesis 2:4 )LordAdon or Adonai ( Genesis 15:2 )Compound (with El = God)Almighty GodEl Shaddai ( Genesis 17:1 )Most High, or most high GodEl Elyon ( Genesis 14:18 )everlasting GodEl Olam ( Genesis 21:33 )Compound (with Jehovah = Lord)LORD GodJehovah Elohim ( Genesis 2:4 )Lord GODAdonai Jehovah ( Genesis 15:2 )LORD of hostsJehovah Sabaoth ( 1 Samuel 1:3 )
The trinity is suggested by the three times repeated groups of threes. This is not an arbitrary arrangement, but inheres in the O.T. itself.
This revelation of God by His name is invariably made in connection with some particular need of His people, and there can be no need of man to which these names do not answer as showing that man's true resource is in God. Even human failure and sin but evoke new and fuller revelations of the divine fulness.
(2) The O.T. Scriptures reveal the existence of a Supreme Being, the Creator of the universe and of man, the Source of all life and of all intelligence, who is to be worshipped and served by men and angels. This Supreme Being is One, but, in some sense not fully revealed in the O.T., is a unity in plurality. This is shown by the plural name, Elohim, by the use of the plural pronoun in the interrelation of deity as evidenced in Genesis 2:4 ; Genesis 3:22 ; Matthew 22:43-45 ; Isaiah 6:8 . That this plurality is really a Trinity is intimated in the three primary names of Deity, and in the threefold ascription of the Seraphim in Isaiah 6:3 That the interrelation of Deity is that of Father and Son is directly asserted; Psalms 2:7 ; Hebrews 1:5 and the Spirit is distinctly recognized in His personality, and to Him are ascribed all the divine attributes (e.g.; Genesis 1:2 ; Numbers 11:25 ; Numbers 24:2 ; Judges 3:10 ; Judges 6:34 ; Judges 11:29 ; Judges 13:25 ; Judges 14:6 ; Judges 14:19 ; Judges 15:14 ; 2 Samuel 23:2 ; Job 26:13 ; Job 33:4 ; Psalms 106:33 ; Psalms 139:7 ; Isaiah 40:7 ; Isaiah 59:19 ; Isaiah 63:10 . (See Scofield " Malachi 2:15 ") .
(3) The future incarnation is intimated in the theophanies, or appearances of God in human form (e.g. Genesis 18:1 ; Genesis 18:13 ; 1714077098_32 ; Genesis 32:24-30 and distinctly predicted in the promises connected with redemption (e.g. Genesis 3:15 and with the Davidic Covenant Isaiah 7:13-14 ; Isaiah 9:6-7 ; Jeremiah 23:5 ; Jeremiah 23:6 .
The revelation of Deity in the N.T. so illuminates that of the O.T. that the latter is seen to be, from Genesis to Malachi, the foreshadowing of the coming incarnation of God in Jesus the Christ. In promise, covenant, type, and prophecy the O.T. points forward to Him.
(4) The revelation of God to man is one of authority and redemption. He requires righteousness from man, but saves the unrighteous through sacrifice; and in His redemptive dealings with man all the divine persons and attributes are brought into manifestation. The O.T. reveals the justice of God equally with His mercy, but never in opposition to His mercy. The flood, e.g., was an unspeakable mercy to unborn generations. From Genesis to Malachi He is revealed as the seeking God who has no pleasure in the death of the wicked, and who heaps up before the sinner every possible motive to persuade to faith and obedience.
(5) In the experience of the O.T. men of faith their God inspires reverence but never slavish fear; and they exhaust the resources of language to express their love and adoration in view of His loving-kindness and tender mercy. This adoring love of His saints is the triumphant answer to those who pretend to find the O.T. revelation of God cruel and repellent. It is in harmony, not contrast, with the N.T. revelation of God in Christ.
(6) Those passages which attribute to God bodily parts and human emotions (e.g. Exodus 33:11 ; Exodus 33:20 ; Deuteronomy 29:20 ; 2 Chronicles 16:9 ; Genesis 6:6 ; Genesis 6:7 ; Jeremiah 15:6 ) are metaphorical and mean that in the infinite being of God exists that which answers to these things--eyes, a hand, feet, etc.; and the jealousy and anger attributed to Him are the emotions of perfect Love in view of the havoc of sin.
(7) In the O.T. revelation there is a true sense in which, wholly apart from sin or infirmity, God is like His creature man Genesis 1:27 and the supreme and perfect revelation of God, toward which the O.T. points, is a revelation in and through a perfect Man.
Lord Gr. Kurios. The first occurrence of the word is applied to Jesus with His evident sanction. In itself the word means "master," and is so used of mere human relationships in, e.g. Matthew 6:24 ; Matthew 15:27 ; John 1:14-185 ; Ephesians 6:9 Both uses, divine and human, are brought together in Colossians 4:1 . It is the (Greek - ἀθέμιτος Heb). "Adonai." (See Scofield " Genesis 15:2 ") , and is so used by Jesus Christ in Matthew 22:43-45 . In the N.T. the distinctive uses of Kurios (Lord) are:
(1) As the N.T. translation of the Heb. Jehovah (Lord), e.g. Matthew 1:20 ; Matthew 1:22 ; Matthew 2:15 ; Matthew 3:3 ; Matthew 4:7 ; Matthew 4:10 ; Matthew 11:25 ; Matthew 21:9 ; Mark 12:29 ; Mark 12:30 ; Luke 1:68 ; Luke 2:9
(2) Jesus Himself so uses Kurios, e.g. Matthew 4:7 ; Matthew 4:10 ; Matthew 11:25 ; Mark 12:11 .
(3) But the great use of Kurios is as the divine title of Jesus, the Christ. In this sense it occurs in the N.T. 663 times. That the intent is to identify Jesus Christ with the O.T. Deity is evident from Matthew 3:3 ; Matthew 12:8 ; Matthew 21:9 ; Psalms 118:26 ; Psalms 110:1 ; Luke 1:43 ; John 8:58 ; John 14:8-10 ; John 20:28 ; Acts 9:5 ; Acts 13:33 . (Psalms 2.). (See Scofield " John 20:28 ") .
behold, there came a leper The King, having in Matthew 5-7. declared the principles of the kingdom, makes proof, in Matthew 8, 9, of His power to banish from the earth the consequences of sin, and to control the elements of nature.
Lord
Gr. Kurios. The first occurrence of the word is applied to Jesus with His evident sanction. In itself the word means "master," and is so used of mere human relationships in, e.g. Matthew 6:24 ; Matthew 15:27 ; Mark 13:35 ; Ephesians 6:9 Both uses, divine and human, are brought together in Colossians 4:1 . It is the (Greek - ἀθέμιτος Heb). "Adonai." (See Scofield " Genesis 15:2 ") , and is so used by Jesus Christ in Matthew 22:43-45 . In the N.T. the distinctive uses of Kurios (Lord) are:
(1) As the N.T. translation of the Heb. Jehovah (Lord), e.g. Matthew 1:20 ; Matthew 1:22 ; Matthew 2:15 ; Matthew 3:3 ; Matthew 4:7 ; Matthew 4:10 ; Matthew 11:25 ; Matthew 21:9 ; Mark 12:29 ; Mark 12:30 ; Luke 1:68 ; Luke 2:9
(2) Jesus Himself so uses Kurios, e.g. Matthew 4:7 ; Matthew 4:10 ; Matthew 11:25 ; Mark 12:11 .
(3) But the great use of Kurios is as the divine title of Jesus, the Christ. In this sense it occurs in the N.T. 663 times. That the intent is to identify Jesus Christ with the O.T. Deity is evident from Matthew 3:3 ; Matthew 12:8 ; Matthew 21:9 ; Psalms 118:26 ; Matthew 22:43-45 ; Luke 1:43 ; John 8:58 ; John 14:8-10 ; John 20:28 ; Acts 9:5 ; Acts 13:33 . (Psalms 2.). (See Scofield " John 20:28 ") .
Word Gr. "Logos" (arm. "Memra," used in the Targums, or Heb. paraphrases, for God). The Greek term means,
(1) a thought or concept;
(2) the expression or utterance of that thought. As a designation of Christ, therefore, Logos is peculiarly felicitous because,
(1) in Him are embodied all the treasures of the divine wisdom, the collective "thought" of God 1 Corinthians 1:24 ; Ephesians 3:11 ; Colossians 2:2 ; Colossians 2:3 and,
(2) He is from eternity, but especially in His incarnation, the utterance or expression of the Person, and "thought" of Deity 1714077098_95 ; John 1:9 ; 1714077098_76 ; John 14:9-11 ; Colossians 2:9 .
In the Being, Person, and work of Christ, Deity is told out.
Go
With the death and resurrection of Jesus Christ begins the "dispensation of the grace of God" Ephesians 3:2 , which is defined as "his kindness toward us through Christ Jesus"; and, "the gift of God: not of works, lest any man should boast." Ephesians 2:7-9 , under grace God freely gives to the believing sinner eternal life Romans 6:23 accounts to him a perfect righteousness; Matthew 22:43-456 ; Romans 3:22 ; Romans 4:4 ; Romans 4:5 and accords to him a perfect position Ephesians 1:6
The predicted results of this sixth testing of man are
(1) the salvation of all who believe Acts 16:31 .
(2) judgment upon an unbelieving world and an apostate church. Matthew 25:31-46 ; 2 Thessalonians 1:7-10 ; 1 Peter 4:17 ; 1 Peter 4:18 ; Revelation 3:15 ; Revelation 3:16 .
(1) Man's state at the beginning of the dispensation of Grace Romans 3:19 ; Galatians 3:22 ; Ephesians 2:11 ; Ephesians 2:12 .
(2) Man's responsibility under grace John 1:11 ; John 1:12 ; John 3:36 ; John 6:28 ; John 6:29 .
(3) His predicted failure Matthew 24:37-39 ; Luke 18:8 ; Luke 19:12-14 .
(4) The judgment 2 Thessalonians 2:7-12 .
Name
The word is in the singular, the "name," not names. Father, Son, and Holy Spirit is the final name of the one true God. It affirms:
(1) That God is one.
(2) That He subsists in a personality which is threefold, indicated by relationship as Father and Son; by a mode of being as Spirit; and by the different parts taken by the Godhead in manifestation and in the work of redemption, e.g. John 3:5 ; John 3:6 (Spirit), John 3:16 ; John 3:17 (Father and Son). In; Matthew 3:16 ; Matthew 3:17 ; Mark 1:10 ; Mark 1:11 ; Luke 3:21 ; Luke 3:22 the three persons are in manifestation together.
(3) The conjunction in one name of the Three affirms equality and oneness of substance. See O.T. Names of God:
See Scofield " Genesis 32:24-30 " See Scofield " Genesis 14:18 " See Scofield " Genesis 15:2 " See Scofield " Genesis 17:1 " See Scofield " Genesis 21:33 " See Scofield " 1 Samuel 1:3 "
The next reference, Malachi 3:18 , provides a Summary
See "Lord"
"Word" (Logos), "Holy Spirit," See Scofield " Acts 2:4 " See "Christ, Deity of," See Scofield " John 20:28 "
teach
Or, disciple. See Mark 16:15 ; Mark 16:16 ; Luke 24:47 ; Luke 24:48 ; Acts 1:8 .
God Summary of the O.T. revelation of Deity: God is revealed in the O.T. (1) through His names, as follows: ClassEnglish FormHebrew EquivalentPrimaryGodEl, Elah, or Elohim ( Genesis 1:1 )LORDJehovah ( Genesis 2:4 )LordAdon or Adonai ( Genesis 15:2 )Compound (with El = God)Almighty GodEl Shaddai ( Genesis 17:1 )Most High, or most high GodEl Elyon ( Genesis 14:18 )everlasting GodEl Olam ( Genesis 21:33 )Compound (with Jehovah = Lord)LORD GodJehovah Elohim ( Genesis 2:4 )Lord GODAdonai Jehovah ( Genesis 15:2 )LORD of hostsJehovah Sabaoth ( 1 Samuel 1:3 )
The trinity is suggested by the three times repeated groups of threes. This is not an arbitrary arrangement, but inheres in the O.T. itself.
This revelation of God by His name is invariably made in connection with some particular need of His people, and there can be no need of man to which these names do not answer as showing that man's true resource is in God. Even human failure and sin but evoke new and fuller revelations of the divine fulness.
(2) The O.T. Scriptures reveal the existence of a Supreme Being, the Creator of the universe and of man, the Source of all life and of all intelligence, who is to be worshipped and served by men and angels. This Supreme Being is One, but, in some sense not fully revealed in the O.T., is a unity in plurality. This is shown by the plural name, Elohim, by the use of the plural pronoun in the interrelation of deity as evidenced in Genesis 1:26 ; Genesis 3:22 ; Psalms 110:1 ; Isaiah 6:8 . That this plurality is really a Trinity is intimated in the three primary names of Deity, and in the threefold ascription of the Seraphim in Isaiah 6:3 That the interrelation of Deity is that of Father and Son is directly asserted; Psalms 2:7 ; Hebrews 1:5 and the Spirit is distinctly recognized in His personality, and to Him are ascribed all the divine attributes (e.g.; Genesis 1:2 ; Numbers 11:25 ; Numbers 24:2 ; Judges 3:10 ; Judges 6:34 ; Judges 11:29 ; Judges 13:25 ; Judges 14:6 ; Judges 14:19 ; Judges 15:14 ; 2 Samuel 23:2 ; Job 26:13 ; Job 33:4 ; Psalms 106:33 ; Psalms 139:7 ; Isaiah 40:7 ; Isaiah 59:19 ; Isaiah 63:10 . (See Scofield " Malachi 2:15 ") .
(3) The future incarnation is intimated in the theophanies, or appearances of God in human form (e.g. Genesis 18:1 ; Genesis 18:13 ; Genesis 18:17-22 ; Genesis 2:4 and distinctly predicted in the promises connected with redemption (e.g. Genesis 3:15 and with the Davidic Covenant Isaiah 7:13-14 ; Isaiah 9:6-7 ; Jeremiah 23:5 ; Jeremiah 23:6 .
The revelation of Deity in the N.T. so illuminates that of the O.T. that the latter is seen to be, from Genesis to Malachi, the foreshadowing of the coming incarnation of God in Jesus the Christ. In promise, covenant, type, and prophecy the O.T. points forward to Him.
(4) The revelation of God to man is one of authority and redemption. He requires righteousness from man, but saves the unrighteous through sacrifice; and in His redemptive dealings with man all the divine persons and attributes are brought into manifestation. The O.T. reveals the justice of God equally with His mercy, but never in opposition to His mercy. The flood, e.g., was an unspeakable mercy to unborn generations. From Genesis to Malachi He is revealed as the seeking God who has no pleasure in the death of the wicked, and who heaps up before the sinner every possible motive to persuade to faith and obedience.
(5) In the experience of the O.T. men of faith their God inspires reverence but never slavish fear; and they exhaust the resources of language to express their love and adoration in view of His loving-kindness and tender mercy. This adoring love of His saints is the triumphant answer to those who pretend to find the O.T. revelation of God cruel and repellent. It is in harmony, not contrast, with the N.T. revelation of God in Christ.
(6) Those passages which attribute to God bodily parts and human emotions (e.g. Exodus 33:11 ; Exodus 33:20 ; Deuteronomy 29:20 ; 2 Chronicles 16:9 ; Genesis 6:6 ; Genesis 6:7 ; Jeremiah 15:6 ) are metaphorical and mean that in the infinite being of God exists that which answers to these things--eyes, a hand, feet, etc.; and the jealousy and anger attributed to Him are the emotions of perfect Love in view of the havoc of sin.
(7) In the O.T. revelation there is a true sense in which, wholly apart from sin or infirmity, God is like His creature man Genesis 1:27 and the supreme and perfect revelation of God, toward which the O.T. points, is a revelation in and through a perfect Man.
Lord Gr. Kurios. The first occurrence of the word is applied to Jesus with His evident sanction. In itself the word means "master," and is so used of mere human relationships in, e.g. Matthew 6:24 ; Matthew 15:27 ; Mark 13:35 ; Ephesians 6:9 Both uses, divine and human, are brought together in Colossians 4:1 . It is the (Greek - ἀθέμιτος Heb). "Adonai." (See Scofield " Genesis 15:2 ") , and is so used by Jesus Christ in 1714077098_91 . In the N.T. the distinctive uses of Kurios (Lord) are:
(1) As the N.T. translation of the Heb. Jehovah (Lord), e.g. Matthew 1:20 ; Matthew 1:22 ; Matthew 2:15 ; Matthew 3:3 ; Matthew 4:7 ; Matthew 4:10 ; Matthew 11:25 ; Matthew 21:9 ; Mark 12:29 ; Mark 12:30 ; Luke 1:68 ; Luke 2:9
(2) Jesus Himself so uses Kurios, e.g. Matthew 4:7 ; Matthew 4:10 ; Matthew 11:25 ; Mark 12:11 .
(3) But the great use of Kurios is as the divine title of Jesus, the Christ. In this sense it occurs in the N.T. 663 times. That the intent is to identify Jesus Christ with the O.T. Deity is evident from Matthew 3:3 ; Matthew 12:8 ; Matthew 21:9 ; Psalms 118:26 ; Matthew 22:43-45 ; Luke 1:43 ; John 8:58 ; John 14:8-10 ; John 20:28 ; Acts 9:5 ; Acts 13:33 . (Psalms 2.). (See Scofield " John 20:28 ") .
behold, there came a leper The King, having in Matthew 5-7. declared the principles of the kingdom, makes proof, in Matthew 8, 9, of His power to banish from the earth the consequences of sin, and to control the elements of nature.
Lord
Gr. Kurios. The first occurrence of the word is applied to Jesus with His evident sanction. In itself the word means "master," and is so used of mere human relationships in, e.g. Matthew 6:24 ; Matthew 15:27 ; Mark 13:35 ; Ephesians 6:9 Both uses, divine and human, are brought together in Colossians 4:1 . It is the (Greek - ἀθέμιτος Heb). "Adonai." (See Scofield " Genesis 15:2 ") , and is so used by Jesus Christ in Matthew 22:43-45 . In the N.T. the distinctive uses of Kurios (Lord) are:
(1) As the N.T. translation of the Heb. Jehovah (Lord), e.g. Matthew 1:20 ; Matthew 1:22 ; Matthew 2:15 ; Matthew 3:3 ; Matthew 4:7 ; Matthew 4:10 ; Matthew 11:25 ; Matthew 21:9 ; Mark 12:29 ; Mark 12:30 ; Luke 1:68 ; Luke 2:9
(2) Jesus Himself so uses Kurios, e.g. Matthew 4:7 ; Matthew 4:10 ; Matthew 11:25 ; Mark 12:11 .
(3) But the great use of Kurios is as the divine title of Jesus, the Christ. In this sense it occurs in the N.T. 663 times. That the intent is to identify Jesus Christ with the O.T. Deity is evident from Matthew 3:3 ; John 14:9-11 ; Matthew 21:9 ; Psalms 118:26 ; Matthew 22:43-45 ; Luke 1:43 ; John 8:58 ; John 14:8-10 ; John 20:28 ; Acts 9:5 ; Acts 13:33 . (Psalms 2.). (See Scofield " John 20:28 ") .
Word Gr. "Logos" (arm. "Memra," used in the Targums, or Heb. paraphrases, for God). The Greek term means,
(1) a thought or concept;
(2) the expression or utterance of that thought. As a designation of Christ, therefore, Logos is peculiarly felicitous because,
(1) in Him are embodied all the treasures of the divine wisdom, the collective "thought" of God 1 Corinthians 1:24 ; Ephesians 3:11 ; Colossians 2:2 ; Colossians 2:3 and,
(2) He is from eternity, but especially in His incarnation, the utterance or expression of the Person, and "thought" of Deity John 1:3-5 ; John 1:9 ; John 1:14-18 ; Matthew 12:8 ; Colossians 2:9 .
In the Being, Person, and work of Christ, Deity is told out.
Verse Meaning
Jesus" disciples should go and make disciples because Jesus now has universal authority. He gave them a new universal mission in keeping with His new universal authority. Previously He had limited their work to Israel ( Matthew 10:1-8; cf. Matthew 15:24). Now He sent them into all the world. They could go confidently knowing that Jesus has sovereign control over everything in heaven and on earth (cf. Romans 8:28). Note the similarity between the original cultural mandate to be fruitful, multiply, and fill the earth ( Genesis 1:28; Genesis 9:1) and this new mandate for believers. [source][source][source]
In the Greek text there is one imperative verb, "make disciples" (Gr. matheteusate), modified by three participles, "going," "baptizing," and "teaching." [1] This does not mean that we should make disciples wherever we may happen to go. The participle "going" is not just circumstantial, but it has some imperatival force. [2] In other words, Jesus commanded His disciple to reach out to unreached people to make disciples, not just to make disciples among those with whom they happened to come in contact. [source][source][source]
Making disciples involves bringing people into relationship with Jesus as pupils to teacher. It involves getting them to take His yoke of instruction upon themselves as authoritative ( Matthew 11:29), accepting His words as true, and submitting to His will as what is right. A good disciple is one who listens, understands, and obeys Jesus" instructions ( Matthew 12:46-50). Disciples of Jesus must duplicate themselves in others. [3][source]
The "all nations" (Gr. panta ta ethne) in view are all tribes, nations, and peoples, including Israel (cf. Genesis 12:3; Genesis 18:18; Genesis 22:18). [4] The phrase does not mean Gentiles exclusive of Jews. Matthew hinted at the Gentiles" inclusion in God"s plan to bless humanity throughout his Gospel ( Matthew 1:1; Matthew 2:1-12; Matthew 4:15-16; Matthew 8:5-13; Matthew 10:18; Matthew 13:38; Matthew 24:14; et al.). Jesus" disciples should make disciples among all people without distinction. [source][source][source]
Baptizing and teaching are to characterize making disciples. Baptizing is to be into the name of the triune God (cf. 1 Corinthians 12:4-6; 2 Corinthians 13:14; Ephesians 4:4-6; 2 Thessalonians 2:13-14; 1 Peter 1:2; Revelation 1:4-6). The "into" (Gr. eis) suggests coming into relationship with God as a disciple. Baptism indicates both coming into covenant relationship with God and pledging submission to His lordship. [5] Obviously water baptism rather than Spirit baptism is in view (cf. Matthew 3:6; Matthew 3:11; Matthew 3:13-17). [source][source][source]
This baptism differs from John the Baptist"s baptism. This one is universal whereas John"s baptism was for Israelites. This baptism rests on the finished work of Jesus Christ, but John"s baptism prepared people for Jesus" person and work. [6][source]
Jesus placed Himself on a level with the Father and the Holy Spirit. [source][source][source]
"It is one thing for Jesus to speak about his relationship with God as Son with Father (notably Matthew 11:27; Matthew 24:36; Matthew 26:63-64) and to draw attention to the close links between himself and the Holy Spirit ( Matthew 12:28; Matthew 12:31-32), but for "the Son" to take his place as the middle member, between the Father and the Holy Spirit, in a threefold depiction of the object of the disciple"s allegiance is extraordinary." [7][source]
"The Trinity of God is confessedly a great mystery, something wholly beyond the possibility of complete explanation. But we can guard against error by holding fast to the facts of divine revelation: that (1) with respect to His Being or essence, God is one; (2) with respect to His Personality, God is three; and (3) we must neither divide the essence, nor confuse the Persons." [8][source]
The early Christians evidently did not understand the words "in the name of the Father and the Son and the Holy Spirit" as a baptismal formula that they needed to use whenever they baptized someone (cf. Acts 2:38; Acts 8:16; Acts 10:48; Acts 19:5; Romans 6:3). Jesus apparently meant that His disciples were to connect others with the triune God of the Bible in baptism. Jesus did not specify a mode of baptism, though immersion was common in Judaism and is consistent with the meaning of the Greek word baptizo, "to immerse or submerge." His command to baptize disciples seems to rule out baptism for infants and others who cannot consciously understand and agree with what baptism signifies. [source][source][source]
Context Summary
Matthew 28:11-20 - The Great Commission, Of The Risen Lord
What absurdity in this mendacious explanation! How could the soldiers know who stole the body, if they were asleep? Skeptics have to believe greater marvels than believers. Was it likely that Christ's friends would have wished to unwind the clothes that covered that sacred body? Would His enemies have taken the time, or forfeited the rich shroud that Joseph's love provided? Men will believe any lie rather than God's truth, because their hearts are evil.
This mountain at the conclusion of our Lord's life corresponds to the mountain of temptation at the beginning. There He was offered the empire of the world, if only He would take the easy lower path; here He is acknowledged King of the world, because He took the harder one of obedience unto death. This glorious charge to His Church has the ring of universality. It combines the herald and the shepherd, and assures each humble disciple that the day will never dawn, however stormy, on which his Lord will not be near.
For Review Questions, see the e-Sword Book Comments [source]
Chapter Summary: Matthew 28
1Christ's resurrection is declared by an angel to the women 9He himself appears unto them 11The chief priests pay the soldiers to say that he was stolen out of his tomb 16Christ appears to his disciples, 18and sends them to baptize and teach all nations
Greek Commentary for Matthew 28:19
All the nations [παντα τα ετνη] Not just the Jews scattered among the Gentiles, but the Gentiles themselves in every land. And not by making Jews of them, though this point is not made plain here. It will take time for the disciples to grow into this Magna Charta of the missionary propaganda. But here is the world program of the Risen Christ and it should not be forgotten by those who seek to foreshorten it all by saying that Jesus expected his second coming to be very soon, even within the lifetime of those who heard. He did promise to come, but he has never named the date. Meanwhile we are to be ready for his coming at any time and to look for it joyfully. But we are to leave that to the Father and push on the campaign for world conquest. This program includes making disciples or learners (ματητευσατε mathēteusate) such as they were themselves. That means evangelism in the fullest sense and not merely revival meetings. Baptism in (εις eis not into) the name of the Father, the Son, and the Holy Spirit, in the name of the Trinity. Objection is raised to this language in the mouth of Jesus as too theological and as not a genuine part of the Gospel of Matthew for the same reason. See note on Matthew 11:27, where Jesus speaks of the Father and the Son as here. But it is all to no purpose. There is a chapter devoted to this subject in my The Christ of the Logia in which the genuineness of these words is proven. The name of Jesus is the essential part of it as is shown in the Acts. Trine immersion is not taught as the Greek Church holds and practices, baptism in the name of the Father, then of the Son, then of the Holy Spirit. The use of name (ονομα onoma) here is a common one in the Septuagint and the papyri for power or authority. For the use of εις eis with ονομα onoma in the sense here employed, not meaning into, See note on Matthew 10:41. (cf. also Matthew 12:41). [source]
In the name [εἰς τὸ ὄνομα] Rev., correctly, “into the name.” Baptizing into the name has a twofold meaning. 1. Unto, denoting object or purpose, as εἰς μετάνοιαν , unto repentance (Matthew 3:11); εἰς ἄφεσιν ἁμαρτιῶν , for the remission of sins (Acts 2:38). 2. Into, denoting union or communion with, as Romans 6:3, “baptized into Christ Jesus; into his death;” i.e., we are brought by baptism into fellowship with his death. Baptizing into the name of the Holy Trinity implies a spiritual and mystical union with him. E ἰς , into, is the preposition commonly used with baptize. See Acts 8:16; Acts 19:3,Acts 19:5; 1 Corinthians 1:13,1 Corinthians 1:15; 1 Corinthians 10:2; Galatians 3:27. In Acts 2:38, however, Peter says, “Be baptized upon ( ἐπὶ ) the name of Jesus Christ; and in Acts 10:48, he commands Cornelius and his friends to be baptized in ( ἐν ) the name of the Lord. To be baptized upon the name is to be baptized on the confession of that which the name implies: on the ground of the name; so that the name Jesus, as the contents of the faith and confession, is the ground upon which the becoming baptized rests. In the name ( ἐν ) has reference to the sphere within which alone true baptism is accomplished. The name is not the mere designation, a sense which would give to the baptismal formula merely the force of acharm. The name, as in the Lord's Prayer (“Hallowed be thy name”), is the expression of the sum total of the divine Being: not his designation as God or Lord, but the formula in which all his attributes and characteristics are summed up. It is equivalent to his person. The finite mind can deal with him only through his name; but his name is of no avail detached from his nature. When one is baptized into the name of the Trinity, he professes to acknowledge and appropriate God in all that he is and in all that he does for man. He recognizes and depends upon God the Father as his Creator and Preserver; receives Jesus Christ as his only Mediator and Redeemer, and his pattern of life; and confesses the Holy Spirit as his Sanctifier and Comforter. [source]
Alway [πάσας τὰς ἡμέρας] Lit., all the days. Wyc.,in all days. [source]
Reverse Greek Commentary Search for Matthew 28:19
Matthew 10:5Way of the Gentiles [οδον ετνων] Objective genitive, way leading to the Gentiles. This prohibition against going among the Gentiles and the Samaritans was for this special tour. They were to give the Jews the first opportunity and not to prejudice the cause at this stage. Later Jesus will order them to go and disciple all the Gentiles (Matthew 28:19). [source]
Matthew 13:52Made a disciple to the kingdom of heaven [ματετευτεις τηι βασιλειαι των ουρανων] First aorist passive participle. The verb is transitive in Matthew 28:19. Here a scribe is made a learner to the kingdom. “The mere scribe, Rabbinical in spirit, produces only the old and stale. The disciple of the kingdom like the Master, is always fresh-minded, yet knows how to value all old spiritual treasures of Holy Writ, or Christian tradition” (Bruce). So he uses things fresh “He hurls forth” (εκβαλλει ekballei) both sorts. [source]
Luke 2:32Gentiles [ἐθνῶν] Assigned to the same root as ἔθω , to be accustomed, and hence of a people bound together by like habits or customs. According to biblical usage the term is understood of people who are not of Israel, and who therefore occupy a different position with reference to the plan of salvation. Hence the extension of the gospel salvation to them is treated as a remarkable fact. See Matthew 12:18,Matthew 12:21; Matthew 24:14; Matthew 28:19; Acts 10:45; Acts 11:18; Acts 18:6. Paul is called distinctively an apostle and teacher of the Gentiles, and a chosen vessel to bear Christ's name among them. In Acts 15:9; Ephesians 2:11,Ephesians 2:18; Ephesians 3:6, we see this difference annihilated, and the expression at last is merely historical designation of the non-Israelitish nations which, as such, were formerly without God and salvation. See Acts 15:23; Romans 16:4; Ephesians 3:1. Sometimes the word is used in a purely moral sense, to denote the heathen in opposition to Christians. See 1 Corinthians 5:1; 1 Corinthians 10:20; 1 Peter 2:12. Light is promised here to the Gentiles and glory to Israel. The Gentiles are regarded as in darkness and ignorance. Some render the words εἰς ἀποκάλυψιν , above, for the unveiling of the Gentiles, instead of for revelation. Compare Isaiah 25:7. Israel, however, has already received light by the revelation of God through the law and the prophets, and that light will expand into glory through Christ. Through the Messiah, Israel will attain its true and highest glory. [source]
John 14:13In my name [] The first occurrence of the phrase. See on Matthew 28:19. Prayer is made in the name of Jesus, “if this name, Jesus Christ, as the full substance of the saving faith and confession of him who prays, is, in his consciousness, the element in which the prayerful activity moves; so that thus that Name, embracing the whole revelation of redemption, is that which specifically measures and defines the disposition, feeling, object, and contents of prayer. The express use of the name of Jesus therein is no specific token; the question is of the spirit and mind of him who prays” (Meyer). Westcott cites Augustine to the effect that the prayer in Christ's name must be consistent with Christ's character, and that He fulfills it as Savior, and therefore just so far as it conduces to salvation. [source]
John 1:34The Son of God [] This is the proper reading, but one very important manuscript reads ὁ ἐκλεκτὸς , the chosen. By the phrase John means the Messiah. It has the same sense as in the Synoptic Gospels. Compare Matthew 11:27; Matthew 28:19. For the sense in which it was understood by the Jews of Christ's day, see John 5:18,John 5:19; John 10:29,John 10:30-36. The phrase occurs in the Old Testament only in Daniel 3:25. Compare Psalm 2:12. On υἱὸς , son, as distinguished from τέκνον , child, see on John 1:12. [source]
John 1:12Name [ὄνομα] See on Matthew 28:19. Expressing the sum of the qualities which mark the nature or character of a person. To believe in the name of Jesus Christ the Son of God, is to accept as true the revelation contained in that title. Compare John 20:31. [source]
Acts 3:16Through faith [ἐπὶ τῇ πίστει] Note the article: the faith which we had; not the cripple's faith, which was not demanded as a condition of his cure. Through faith ( ἐπί ) is rather on account of, or on the basis of. Rev., by. Compare Acts 2:38; and see on Matthew 28:19. [source]
Acts 1:8When the Holy Ghost is come upon you [επελτοντος του αγιου πνευματος επ υμας] Genitive absolute and is simultaneous in time with the preceding verb “shall receive” The Holy Spirit will give them the “power” as he comes upon them. This is the baptism of the Holy Spirit referred to in Acts 1:5. My witnesses (μου μαρτυρες mou martures). Correct text. “Royal words of magnificent and Divine assurance” (Furneaux). Our word martyrs is this word μαρτυρες martures In Luke 24:48 Jesus calls the disciples “witnesses to these things” (μαρτυρες τουτων martures toutōn objective genitive). In Acts 1:22 an apostle has to be a “witness to the Resurrection” of Christ and in Acts 10:39 to the life and work of Jesus. Hence there could be no “apostles” in this sense after the first generation. But here the apostles are called “my witnesses.” “His by a direct personal relationship” (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is “unto the uttermost part of the earth” (εως εσχατου της γης heōs eschatou tēs gēs). Once they had been commanded to avoid Samaria (Matthew 10:5), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew 28:19; Mark 16:15). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, εσχατου eschatou) part of the earth. The program still beckons us on to world conquest for Christ. “The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts” (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul‘s world tours and arrest and arrival in Rome (chapter 11 to chapter 28). [source]
Acts 1:8My witnesses [μου μαρτυρες] Correct text. “Royal words of magnificent and Divine assurance” (Furneaux). Our word martyrs is this word μαρτυρες martures In Luke 24:48 Jesus calls the disciples “witnesses to these things” In Acts 1:22 an apostle has to be a “witness to the Resurrection” of Christ and in Acts 10:39 to the life and work of Jesus. Hence there could be no “apostles” in this sense after the first generation. But here the apostles are called “my witnesses.” “His by a direct personal relationship” (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is “unto the uttermost part of the earth” Once they had been commanded to avoid Samaria (Matthew 10:5), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew 28:19; Mark 16:15). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, εσχατου eschatou) part of the earth. The program still beckons us on to world conquest for Christ. “The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts” (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul‘s world tours and arrest and arrival in Rome (chapter 11 to chapter 28). [source]
Acts 14:21Had made many disciples [ματητευσαντες ικανους] First aorist active participle of ματητευω mathēteuō from ματητης mathētēs a learner or disciple. Late verb in Plutarch, to be a disciple (Matthew 27:57 like John 19:38) and then to disciple (old English, Spenser), to make a disciple as in Matthew 28:19 and here. Paul and Barnabas were literally here obeying the command of Jesus in discipling people in this heathen city. They returned to Lystra and to Iconium, and to Antioch (υπεστρεπσαν εις την Λυστραν και εις Ικονιον και εις Αντιοχειαν hupestrepsan eis tēn Lustran kai eis Ikonion kai eis Antiocheian). Derbe was the frontier city of the Roman empire. The quickest way to return to Antioch in Syria would have been by the Cilician Gates or by the pass over Matthew. Taurus by which Paul and Silas will come to Derbe in the second tour (Acts 15:41-16:1), but difficult to travel in winter. But it was necessary to revisit the churches in Lystra, Iconium, Antioch in Pisidia and to see that they were able to withstand persecution. Paul was a Roman citizen though he had not made use of this privilege as yet for his own protection. Against mob violence it would count for little, but he did not hesitate. Paul had been stoned in Lystra, threatened in Iconium, expelled in Antioch. He shows his wisdom in conserving his work. [source]
Acts 19:5The name of the Lord Jesus [το ονομα τον κυριου Ιησου] Apollos was not rebaptized. The twelve apostles were not rebaptized. Jesus received no other baptism than that of John. The point here is simply that these twelve men were grossly ignorant of the meaning of John‘s baptism as regards repentance, the Messiahship of Jesus, the Holy Spirit. Hence Paul had them baptized, not so much again, as really baptized this time, in the name or on the authority of the Lord Jesus as he had himself commanded (Matthew 28:19) and as was the universal apostolic custom. Proper understanding of “Jesus” involved all the rest including the Trinity (Father, Son, and Holy Spirit). Luke does not give a formula, but simply explains that now these men had a proper object of faith (Jesus) and were now really baptized. [source]
Acts 2:38And be baptized every one of you [και βαπτιστητω εκαστος μων] Rather, “And let each one of you be baptized.” Change of number from plural to singular and of person from second to third. This change marks a break in the thought here that the English translation does not preserve. The first thing to do is make a radical and complete change of heart and life. Then let each one be baptized after this change has taken place, and the act of baptism be performed “in the name of Jesus Christ” In accordance with the command of Jesus in Matthew 28:19 No distinction is to be insisted on between εις το ονομα eis to onoma and εν τωι ονοματι en tōi onomati with βαπτιζω baptizō since εις eis and εν en are really the same word in origin. In Acts 10:48 εν τωι ονοματι Ιησου Χριστου en tōi onomati Iēsou Christou occurs, but εις eis to ονομα onoma in Acts 8:16; Acts 19:5. The use of ονομα onoma means in the name or with the authority of one as εις ονομα προπητου eis onoma prophētou (Matthew 10:41) as a prophet, in the name of a prophet. In the Acts the full name of the Trinity does not occur in baptism as in Matthew 28:19, but this does not show that it was not used. The name of Jesus Christ is the distinctive one in Christian baptism and really involves the Father and the Spirit. See note on Matthew 28:19 for discussion of this point. “Luke does not give the form of words used in baptism by the Apostles, but merely states the fact that they baptized those who acknowledged Jesus as Messiah or as Lord” (Page). Unto the remission of your sins (eis aphesin tōn hamartiōn hūmōn). This phrase is the subject of endless controversy as men look at it from the standpoint of sacramental or of evangelical theology. In themselves the words can express aim or purpose for that use of eis does exist as in 1 Corinthians 2:7 εις απεσιν των αμαρτιων μων eis doxan hēmōn (for our glory). But then another usage exists which is just as good Greek as the use of εις eis for aim or purpose. It is seen in Matthew 10:41 in three examples εις δοχαν ημων eis onoma prophētouεις dikaiouεις ονομα προπητου δικαιου ματητου mathētou where it cannot be purpose or aim, but rather the basis or ground, on the basis of the name of prophet, righteous man, disciple, because one is, etc. It is seen again in Matthew 12:41 about the preaching of Jonah (εις το κηρυγμα Ιωνα eis to kērugma Iōna). They repented because of (or at) the preaching of Jonah. The illustrations of both usages are numerous in the N.T. and the Koiné{[28928]}š generally (Robertson, Grammar, p. 592). One will decide the use here according as he believes that baptism is essential to the remission of sins or not. My view is decidedly against the idea that Peter, Paul, or any one in the New Testament taught baptism as essential to the remission of sins or the means of securing such remission. So I understand Peter to be urging baptism on each of them who had already turned (repented) and for it to be done in the name of Jesus Christ on the basis of the forgiveness of sins which they had already received. The gift of the Holy Ghost The gift consists (Acts 8:17) in the Holy Spirit (genitive of identification). [source]
1 Corinthians 10:2Baptized unto Moses [εἰς] Rev., margin, into. See on Matthew 28:19; see on Romans 6:3. They were introduced into a spiritual union with Moses, and constituted his disciples. [source]
1 Corinthians 1:13In the name [εἰς τὸ ὄνομα] Rev., correctly, Into the name. See on Matthew 28:19. Of Paul as the name of him whom you were to confess. The order of the original is: Was it into the name of Paul that ye were baptized? [source]
1 Corinthians 6:11But ye were washed [απελουσαστε] First aorist middle indicative, not passive, of απολουω apolouō Either direct middle, ye washed yourselves, or indirect middle, as in Acts 22:16, ye washed your sins away (force of απο apo). This was their own voluntary act in baptism which was the outward expression of the previous act of God in cleansing “These twin conceptions of the Christian state in its beginning appear commonly in the reverse order” (Findlay). The outward expression is usually mentioned before the inward change which precedes it. In this passage the Trinity appear as in the baptismal command in Matthew 28:19. [source]
1 Corinthians 1:13Was Paul crucified for you? [Μη Παυλος εσταυρωτη υπερ υμων] An indignant “No” is demanded by μη mē Paul shows his tact by employing himself as the illustration, rather than Apollos or Cephas. Probably υπερ huper over, in behalf of, rather than περι peri (concerning, around) is genuine, though either makes good sense here. In the Koiné{[28928]}š υπερ huper encroaches on περι peri as in 2 Thessalonians 2:1. Were ye baptized into the name of Paul? (εις το ονομα Παυλου εβαπτιστητε eis to onoma Paulou ebaptisthēte̱). It is unnecessary to say into for εις eis rather than in since εις eis is the same preposition originally as εν en and both are used with βαπτιζω baptizō as in Acts 8:16; Acts 10:48 with no difference in idea (Robertson, Grammar, p. 592). Paul evidently knows the idea in Matthew 28:19 and scouts the notion of being put on a par with Christ or the Trinity. He is no rival of Christ. This use of ονομα onoma for the person is not only in the lxx, but the papyri, ostraca, and inscriptions give numerous examples of the name of the king or the god for the power and authority of the king or god (Deissmann, Bible Studies, pp. 146ff., 196ff.; Light from the Ancient East, p. 121). [source]
1 Corinthians 1:13Were ye baptized into the name of Paul? [εις το ονομα Παυλου εβαπτιστητε] It is unnecessary to say into for εις eis rather than in since εις eis is the same preposition originally as εν en and both are used with βαπτιζω baptizō as in Acts 8:16; Acts 10:48 with no difference in idea (Robertson, Grammar, p. 592). Paul evidently knows the idea in Matthew 28:19 and scouts the notion of being put on a par with Christ or the Trinity. He is no rival of Christ. This use of ονομα onoma for the person is not only in the lxx, but the papyri, ostraca, and inscriptions give numerous examples of the name of the king or the god for the power and authority of the king or god (Deissmann, Bible Studies, pp. 146ff., 196ff.; Light from the Ancient East, p. 121). [source]
Philippians 2:10At the name of Jesus [ἐν τῷ ὀνόματι] Rev., better, in the name. The name means here the personal name; but as including all that is involved in the name. See on Matthew 28:19. Hence the salutation is not at the name of Jesus, as by bowing when the name is uttered, but, as Ellicott rightly says: “the spiritual sphere, the holy element as it were, in which every prayer is to be offered and every knee to bow.” Compare Ephesians 5:20. [source]
Greek Commentary for Matthew 28:19
Not just the Jews scattered among the Gentiles, but the Gentiles themselves in every land. And not by making Jews of them, though this point is not made plain here. It will take time for the disciples to grow into this Magna Charta of the missionary propaganda. But here is the world program of the Risen Christ and it should not be forgotten by those who seek to foreshorten it all by saying that Jesus expected his second coming to be very soon, even within the lifetime of those who heard. He did promise to come, but he has never named the date. Meanwhile we are to be ready for his coming at any time and to look for it joyfully. But we are to leave that to the Father and push on the campaign for world conquest. This program includes making disciples or learners (ματητευσατε mathēteusate) such as they were themselves. That means evangelism in the fullest sense and not merely revival meetings. Baptism in (εις eis not into) the name of the Father, the Son, and the Holy Spirit, in the name of the Trinity. Objection is raised to this language in the mouth of Jesus as too theological and as not a genuine part of the Gospel of Matthew for the same reason. See note on Matthew 11:27, where Jesus speaks of the Father and the Son as here. But it is all to no purpose. There is a chapter devoted to this subject in my The Christ of the Logia in which the genuineness of these words is proven. The name of Jesus is the essential part of it as is shown in the Acts. Trine immersion is not taught as the Greek Church holds and practices, baptism in the name of the Father, then of the Son, then of the Holy Spirit. The use of name (ονομα onoma) here is a common one in the Septuagint and the papyri for power or authority. For the use of εις eis with ονομα onoma in the sense here employed, not meaning into, See note on Matthew 10:41. (cf. also Matthew 12:41). [source]
Rev., rightly,make disciples of. [source]
Rev., correctly, “into the name.” Baptizing into the name has a twofold meaning. 1. Unto, denoting object or purpose, as εἰς μετάνοιαν , unto repentance (Matthew 3:11); εἰς ἄφεσιν ἁμαρτιῶν , for the remission of sins (Acts 2:38). 2. Into, denoting union or communion with, as Romans 6:3, “baptized into Christ Jesus; into his death;” i.e., we are brought by baptism into fellowship with his death. Baptizing into the name of the Holy Trinity implies a spiritual and mystical union with him. E ἰς , into, is the preposition commonly used with baptize. See Acts 8:16; Acts 19:3, Acts 19:5; 1 Corinthians 1:13, 1 Corinthians 1:15; 1 Corinthians 10:2; Galatians 3:27. In Acts 2:38, however, Peter says, “Be baptized upon ( ἐπὶ ) the name of Jesus Christ; and in Acts 10:48, he commands Cornelius and his friends to be baptized in ( ἐν ) the name of the Lord. To be baptized upon the name is to be baptized on the confession of that which the name implies: on the ground of the name; so that the name Jesus, as the contents of the faith and confession, is the ground upon which the becoming baptized rests. In the name ( ἐν ) has reference to the sphere within which alone true baptism is accomplished. The name is not the mere designation, a sense which would give to the baptismal formula merely the force of acharm. The name, as in the Lord's Prayer (“Hallowed be thy name”), is the expression of the sum total of the divine Being: not his designation as God or Lord, but the formula in which all his attributes and characteristics are summed up. It is equivalent to his person. The finite mind can deal with him only through his name; but his name is of no avail detached from his nature. When one is baptized into the name of the Trinity, he professes to acknowledge and appropriate God in all that he is and in all that he does for man. He recognizes and depends upon God the Father as his Creator and Preserver; receives Jesus Christ as his only Mediator and Redeemer, and his pattern of life; and confesses the Holy Spirit as his Sanctifier and Comforter. [source]
Lit., all the days. Wyc.,in all days. [source]
Reverse Greek Commentary Search for Matthew 28:19
Objective genitive, way leading to the Gentiles. This prohibition against going among the Gentiles and the Samaritans was for this special tour. They were to give the Jews the first opportunity and not to prejudice the cause at this stage. Later Jesus will order them to go and disciple all the Gentiles (Matthew 28:19). [source]
First aorist passive participle. The verb is transitive in Matthew 28:19. Here a scribe is made a learner to the kingdom. “The mere scribe, Rabbinical in spirit, produces only the old and stale. The disciple of the kingdom like the Master, is always fresh-minded, yet knows how to value all old spiritual treasures of Holy Writ, or Christian tradition” (Bruce). So he uses things fresh “He hurls forth” (εκβαλλει ekballei) both sorts. [source]
Assigned to the same root as ἔθω , to be accustomed, and hence of a people bound together by like habits or customs. According to biblical usage the term is understood of people who are not of Israel, and who therefore occupy a different position with reference to the plan of salvation. Hence the extension of the gospel salvation to them is treated as a remarkable fact. See Matthew 12:18, Matthew 12:21; Matthew 24:14; Matthew 28:19; Acts 10:45; Acts 11:18; Acts 18:6. Paul is called distinctively an apostle and teacher of the Gentiles, and a chosen vessel to bear Christ's name among them. In Acts 15:9; Ephesians 2:11, Ephesians 2:18; Ephesians 3:6, we see this difference annihilated, and the expression at last is merely historical designation of the non-Israelitish nations which, as such, were formerly without God and salvation. See Acts 15:23; Romans 16:4; Ephesians 3:1. Sometimes the word is used in a purely moral sense, to denote the heathen in opposition to Christians. See 1 Corinthians 5:1; 1 Corinthians 10:20; 1 Peter 2:12. Light is promised here to the Gentiles and glory to Israel. The Gentiles are regarded as in darkness and ignorance. Some render the words εἰς ἀποκάλυψιν , above, for the unveiling of the Gentiles, instead of for revelation. Compare Isaiah 25:7. Israel, however, has already received light by the revelation of God through the law and the prophets, and that light will expand into glory through Christ. Through the Messiah, Israel will attain its true and highest glory. [source]
The first occurrence of the phrase. See on Matthew 28:19. Prayer is made in the name of Jesus, “if this name, Jesus Christ, as the full substance of the saving faith and confession of him who prays, is, in his consciousness, the element in which the prayerful activity moves; so that thus that Name, embracing the whole revelation of redemption, is that which specifically measures and defines the disposition, feeling, object, and contents of prayer. The express use of the name of Jesus therein is no specific token; the question is of the spirit and mind of him who prays” (Meyer). Westcott cites Augustine to the effect that the prayer in Christ's name must be consistent with Christ's character, and that He fulfills it as Savior, and therefore just so far as it conduces to salvation. [source]
See on Matthew 28:19. [source]
This is the proper reading, but one very important manuscript reads ὁ ἐκλεκτὸς , the chosen. By the phrase John means the Messiah. It has the same sense as in the Synoptic Gospels. Compare Matthew 11:27; Matthew 28:19. For the sense in which it was understood by the Jews of Christ's day, see John 5:18, John 5:19; John 10:29, John 10:30-36. The phrase occurs in the Old Testament only in Daniel 3:25. Compare Psalm 2:12. On υἱὸς , son, as distinguished from τέκνον , child, see on John 1:12. [source]
See on Matthew 28:19. Expressing the sum of the qualities which mark the nature or character of a person. To believe in the name of Jesus Christ the Son of God, is to accept as true the revelation contained in that title. Compare John 20:31. [source]
Lit., “into the name.” See on Matthew 28:19. [source]
Note the article: the faith which we had; not the cripple's faith, which was not demanded as a condition of his cure. Through faith ( ἐπί ) is rather on account of, or on the basis of. Rev., by. Compare Acts 2:38; and see on Matthew 28:19. [source]
Rev., more correctly into. See on Matthew 28:19. [source]
Genitive absolute and is simultaneous in time with the preceding verb “shall receive” The Holy Spirit will give them the “power” as he comes upon them. This is the baptism of the Holy Spirit referred to in Acts 1:5. My witnesses (μου μαρτυρες mou martures). Correct text. “Royal words of magnificent and Divine assurance” (Furneaux). Our word martyrs is this word μαρτυρες martures In Luke 24:48 Jesus calls the disciples “witnesses to these things” (μαρτυρες τουτων martures toutōn objective genitive). In Acts 1:22 an apostle has to be a “witness to the Resurrection” of Christ and in Acts 10:39 to the life and work of Jesus. Hence there could be no “apostles” in this sense after the first generation. But here the apostles are called “my witnesses.” “His by a direct personal relationship” (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is “unto the uttermost part of the earth” (εως εσχατου της γης heōs eschatou tēs gēs). Once they had been commanded to avoid Samaria (Matthew 10:5), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew 28:19; Mark 16:15). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, εσχατου eschatou) part of the earth. The program still beckons us on to world conquest for Christ. “The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts” (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul‘s world tours and arrest and arrival in Rome (chapter 11 to chapter 28). [source]
Correct text. “Royal words of magnificent and Divine assurance” (Furneaux). Our word martyrs is this word μαρτυρες martures In Luke 24:48 Jesus calls the disciples “witnesses to these things” In Acts 1:22 an apostle has to be a “witness to the Resurrection” of Christ and in Acts 10:39 to the life and work of Jesus. Hence there could be no “apostles” in this sense after the first generation. But here the apostles are called “my witnesses.” “His by a direct personal relationship” (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is “unto the uttermost part of the earth” Once they had been commanded to avoid Samaria (Matthew 10:5), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew 28:19; Mark 16:15). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, εσχατου eschatou) part of the earth. The program still beckons us on to world conquest for Christ. “The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts” (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul‘s world tours and arrest and arrival in Rome (chapter 11 to chapter 28). [source]
First aorist active participle of ματητευω mathēteuō from ματητης mathētēs a learner or disciple. Late verb in Plutarch, to be a disciple (Matthew 27:57 like John 19:38) and then to disciple (old English, Spenser), to make a disciple as in Matthew 28:19 and here. Paul and Barnabas were literally here obeying the command of Jesus in discipling people in this heathen city. They returned to Lystra and to Iconium, and to Antioch (υπεστρεπσαν εις την Λυστραν και εις Ικονιον και εις Αντιοχειαν hupestrepsan eis tēn Lustran kai eis Ikonion kai eis Antiocheian). Derbe was the frontier city of the Roman empire. The quickest way to return to Antioch in Syria would have been by the Cilician Gates or by the pass over Matthew. Taurus by which Paul and Silas will come to Derbe in the second tour (Acts 15:41-16:1), but difficult to travel in winter. But it was necessary to revisit the churches in Lystra, Iconium, Antioch in Pisidia and to see that they were able to withstand persecution. Paul was a Roman citizen though he had not made use of this privilege as yet for his own protection. Against mob violence it would count for little, but he did not hesitate. Paul had been stoned in Lystra, threatened in Iconium, expelled in Antioch. He shows his wisdom in conserving his work. [source]
Apollos was not rebaptized. The twelve apostles were not rebaptized. Jesus received no other baptism than that of John. The point here is simply that these twelve men were grossly ignorant of the meaning of John‘s baptism as regards repentance, the Messiahship of Jesus, the Holy Spirit. Hence Paul had them baptized, not so much again, as really baptized this time, in the name or on the authority of the Lord Jesus as he had himself commanded (Matthew 28:19) and as was the universal apostolic custom. Proper understanding of “Jesus” involved all the rest including the Trinity (Father, Son, and Holy Spirit). Luke does not give a formula, but simply explains that now these men had a proper object of faith (Jesus) and were now really baptized. [source]
Rather, “And let each one of you be baptized.” Change of number from plural to singular and of person from second to third. This change marks a break in the thought here that the English translation does not preserve. The first thing to do is make a radical and complete change of heart and life. Then let each one be baptized after this change has taken place, and the act of baptism be performed “in the name of Jesus Christ” In accordance with the command of Jesus in Matthew 28:19 No distinction is to be insisted on between εις το ονομα eis to onoma and εν τωι ονοματι en tōi onomati with βαπτιζω baptizō since εις eis and εν en are really the same word in origin. In Acts 10:48 εν τωι ονοματι Ιησου Χριστου en tōi onomati Iēsou Christou occurs, but εις eis to ονομα onoma in Acts 8:16; Acts 19:5. The use of ονομα onoma means in the name or with the authority of one as εις ονομα προπητου eis onoma prophētou (Matthew 10:41) as a prophet, in the name of a prophet. In the Acts the full name of the Trinity does not occur in baptism as in Matthew 28:19, but this does not show that it was not used. The name of Jesus Christ is the distinctive one in Christian baptism and really involves the Father and the Spirit. See note on Matthew 28:19 for discussion of this point. “Luke does not give the form of words used in baptism by the Apostles, but merely states the fact that they baptized those who acknowledged Jesus as Messiah or as Lord” (Page). Unto the remission of your sins (eis aphesin tōn hamartiōn hūmōn). This phrase is the subject of endless controversy as men look at it from the standpoint of sacramental or of evangelical theology. In themselves the words can express aim or purpose for that use of eis does exist as in 1 Corinthians 2:7 εις απεσιν των αμαρτιων μων eis doxan hēmōn (for our glory). But then another usage exists which is just as good Greek as the use of εις eis for aim or purpose. It is seen in Matthew 10:41 in three examples εις δοχαν ημων eis onoma prophētouεις dikaiouεις ονομα προπητου δικαιου ματητου mathētou where it cannot be purpose or aim, but rather the basis or ground, on the basis of the name of prophet, righteous man, disciple, because one is, etc. It is seen again in Matthew 12:41 about the preaching of Jonah (εις το κηρυγμα Ιωνα eis to kērugma Iōna). They repented because of (or at) the preaching of Jonah. The illustrations of both usages are numerous in the N.T. and the Koiné{[28928]}š generally (Robertson, Grammar, p. 592). One will decide the use here according as he believes that baptism is essential to the remission of sins or not. My view is decidedly against the idea that Peter, Paul, or any one in the New Testament taught baptism as essential to the remission of sins or the means of securing such remission. So I understand Peter to be urging baptism on each of them who had already turned (repented) and for it to be done in the name of Jesus Christ on the basis of the forgiveness of sins which they had already received. The gift of the Holy Ghost The gift consists (Acts 8:17) in the Holy Spirit (genitive of identification). [source]
See on Matthew 28:19. The preposition. denotes inward union, participation; not in order to bring about the union, for that has been effected. Compare 1 Corinthians 12:12, 1 Corinthians 12:13, 1 Corinthians 12:27. [source]
Rev., margin, into. See on Matthew 28:19; see on Romans 6:3. They were introduced into a spiritual union with Moses, and constituted his disciples. [source]
Rev., correctly, Into the name. See on Matthew 28:19. Of Paul as the name of him whom you were to confess. The order of the original is: Was it into the name of Paul that ye were baptized? [source]
First aorist middle indicative, not passive, of απολουω apolouō Either direct middle, ye washed yourselves, or indirect middle, as in Acts 22:16, ye washed your sins away (force of απο apo). This was their own voluntary act in baptism which was the outward expression of the previous act of God in cleansing “These twin conceptions of the Christian state in its beginning appear commonly in the reverse order” (Findlay). The outward expression is usually mentioned before the inward change which precedes it. In this passage the Trinity appear as in the baptismal command in Matthew 28:19. [source]
An indignant “No” is demanded by μη mē Paul shows his tact by employing himself as the illustration, rather than Apollos or Cephas. Probably υπερ huper over, in behalf of, rather than περι peri (concerning, around) is genuine, though either makes good sense here. In the Koiné{[28928]}š υπερ huper encroaches on περι peri as in 2 Thessalonians 2:1. Were ye baptized into the name of Paul? (εις το ονομα Παυλου εβαπτιστητε eis to onoma Paulou ebaptisthēte̱). It is unnecessary to say into for εις eis rather than in since εις eis is the same preposition originally as εν en and both are used with βαπτιζω baptizō as in Acts 8:16; Acts 10:48 with no difference in idea (Robertson, Grammar, p. 592). Paul evidently knows the idea in Matthew 28:19 and scouts the notion of being put on a par with Christ or the Trinity. He is no rival of Christ. This use of ονομα onoma for the person is not only in the lxx, but the papyri, ostraca, and inscriptions give numerous examples of the name of the king or the god for the power and authority of the king or god (Deissmann, Bible Studies, pp. 146ff., 196ff.; Light from the Ancient East, p. 121). [source]
It is unnecessary to say into for εις eis rather than in since εις eis is the same preposition originally as εν en and both are used with βαπτιζω baptizō as in Acts 8:16; Acts 10:48 with no difference in idea (Robertson, Grammar, p. 592). Paul evidently knows the idea in Matthew 28:19 and scouts the notion of being put on a par with Christ or the Trinity. He is no rival of Christ. This use of ονομα onoma for the person is not only in the lxx, but the papyri, ostraca, and inscriptions give numerous examples of the name of the king or the god for the power and authority of the king or god (Deissmann, Bible Studies, pp. 146ff., 196ff.; Light from the Ancient East, p. 121). [source]
See on Matthew 28:19. Not in relation to Christ (Meyer), but into spiritual union and communion with him. Comp. Romans 6:3(see note); 1 Corinthians 12:12, 1 Corinthians 12:13, 1 Corinthians 12:27. Paul here conceives baptism, not as a mere symbolical transaction, but as an act in which believers are put into mystical union with the crucified and risen Lord. Comp. Romans 6:3-11. [source]
Rev., better, in the name. The name means here the personal name; but as including all that is involved in the name. See on Matthew 28:19. Hence the salutation is not at the name of Jesus, as by bowing when the name is uttered, but, as Ellicott rightly says: “the spiritual sphere, the holy element as it were, in which every prayer is to be offered and every knee to bow.” Compare Ephesians 5:20. [source]
See on Matthew 28:19. [source]