SUBJECT: Matthew 28:19
QUESTION: Is this verse part of the original Bible
text? Should we be baptizing in the name of Jesus Christ
only or in the name of God, Jesus Christ and the Holy
Spirit? Does using all three names point to a Trinity?
ANSWER:
Yes, Matthew 28:19 is part of the original Bible text.
We are to baptize in [into]
the name of the Father, Son and Holy Spirit.
No, using all three names does not lend support nor indicate
a trinity.
First the verses:
Matthew 28:19-20
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
Have no reason to believe Matthew 28:19 is not in the
original manuscript. If anyone ever says such a thing, then
there
should be some documented proof like a commentary or other
such document.
Mr. Armstrong says:
“I take it some think that Matthew 28:19 was added by the
Catholic Church? I can't find any proof for this. The
Diaglott has it exactly as the KJV, translated directly from
the Greek. There is no mention of any difficulty in
Bullinger's. It was not necessary for Paul, or those who
wrote his epistles at his dictation, to repeat the entire
formula each time -- the important thing was that it was all
done in the name of Jesus Christ. Some seem to think any
mention of the Father and Holy Spirit in connection is
somehow embracing Catholicism. No way.”
---Garner Ted Armstrong
I have a tool that is posted on our site and approved by Mr.
Armstrong that deals with King James Errors and it makes no
notation for Matthew 28:19. This document was put together
by Church of God ministers and an Ambassador College
research paper.
The address is:
http://www.intercontinentalcog.org/bibleclassspecificstudies8.php
FROM THE JFB COMMENTARY:
Matthew 28:19
19. Go ye therefore, and
teach all nations--rather, "make disciples of all
nations"; for "teaching," in the more usual
sense of that word, comes in afterwards, and is expressed by
a different term.
baptizing them in the name of the Father, and of the
Son, and of the Holy Ghost--It should be, "into the name";
as in 1 Corinthians 10:2, "And were all baptized unto (or
rather 'into') Moses"; and Galatians. 3:27, "For
as many of you as have been baptized into Christ."
1 Corinthians 10:1-2
1 Moreover, brethren, I would not that ye should be
ignorant, how that all our fathers were under the cloud, and
all passed through the sea;
2 And were all baptized unto Moses in the cloud and in the
sea;
Galatians 3:27
For as many of you as have been baptized into Christ have
put on Christ.
Looking at Galatians 3:27 is not any kind of contradiction
because the context is talking about Christ. If we were
talking
about the Holy Spirit we would use just the Holy Spirit.
THE TITLE "SON"
I see the word "Father" and "of the Son" used in 21 New
Testament scriptures so the use of these terms is not
unique.
The phrase, "Son of God" is used 49 times in the New
Testament so again, it is not unique.
FROM THE BOOKLET, "IS WATER
BAPTISM REQUIRED FOR SALVATION"
In What Name?
Many have been confused by Matthew 28:19 where Jesus talked
about baptizing in His name and in the Father's name. Some
are also confused by the mention of the "Holy Ghost."
Since this scripture is often used during the baptism
ceremony, it would be worthwhile for the reader to
understand two points.
First, the King James Bible uses words that have different
meanings today than they had over 350 years ago. The
translators in 1611 used the word "ghost" for the Greek word
pneuma. God does not have a ghost (there is no such thing as
a ghost as portrayed in fictional movies on the
supernatural), but God does have a Spirit. The Holy Spirit
is not a personage in the God Family. The God Family is
presently composed of the Father and the Son - it is not a
trinity.
The word "trinity" is nowhere mentioned in the Bible, and
the only scripture which implies it is a deliberate
insertion by copyists after the invention of printing. The
spurious verse is found in 1 John 5:7, "For there are three
that bear record in heaven, the Father, the Word, and the
Holy Ghost; and these three are one." Not one word of that
passage is found in the Codex Sinaiticus, Vaticanus, or
Alexandrinus, nor in any manuscripts until after the time of
the comparatively modern invention of printing. For full
information on this vital subject, ask for a re-print
article on the subject of "The Trinity."
Remember! Christ prayed to the Father. Even the Roman
Catholic Church recognized the Father as the supreme member
of the Godhead; the One to whom Christ returned; the One to
whom Christ credited all His works!
Yet, when the angel announced the conception of Christ, he
said, ". . . for that which is conceived in her is of the
Holy Sprit." (Matt. 1:20). Mary was told, "The Holy Spirit
shall come upon thee, and the POWER OF THE HIGHEST shall
overshadow thee: therefore also that holy thing which shall
be born of thee shall be called the Son of God!" (Luke
1:35).
Obviously, not one of the vaunted churches of this world
claims the "Holy Ghost" is the FATHER of Jesus Christ, yet
the Bible says again and again that the agency used by God
in bringing about this stupendous miracle was the Holy
Spirit! Write for the "trinity" article for a complete,
irrefutable Bible study on this important issue.
Back to our discussion. Remember, the first point was that
the word "Ghost" is an error. It should be rendered
"Spirit."
Second, the word "in" in this scripture was translated from
the Greek word eis. A better translation would he "into."
A more accurate rendering of Matthew 28:19 would be, "Go ye
therefore, and teach all nations, baptizing them into the
name of the Father, and of the Son, and of the Holy Spirit."
Baptism puts us into the divine God Family. At baptism we
become begotten sons of God and earn the right to call Him
"Father."
Notice from this scripture that we are baptized into Jesus
Christ, not into any church denomination. Oftentimes
ministers of this world's churches will baptize a person
only if the new person is willing to be baptized into that
minister's church denomination. This is wrong! Any person
who wishes to receive salvation should refuse such a
requirement. He should only be baptized into the name of the
Father and of the Son. Loyalty to any man or group of men
should also be refused because it is not a requirement for
baptism.
A proper procedure for baptism should follow this form very
closely: Before the actual baptism, the repentant person
should be asked if he has repented of his sins and accepted
Jesus Christ as personal Lord and Saviour. Then, the person
doing the immersing should say, "And now, (the persons' full
name) as a result of your repentance of your sins; the
transgression of God's holy law, I now baptize you into the
name of the Father, and the Son, and the Holy Spirit, 'in
the name of' meaning 'by the authority of' Jesus Christ for
the remission of your sins." The repentant person is then
totally immersed in water.
Some church denominations believe baptism should he
performed only in running water such as a river or stream.
But there is no scriptural basis for this. A baptism may he
performed in a swimming pool, a lake, the ocean, or any body
of water which is large enough to accommodate complete
immersion.
I HAVE JUST READ ALL THOSE MATTHEW 28:19 DISCLAIMERS SOME
HAVE TALKED ABOUT. Read the Flurry document on baptism and
he is the one making all these notations about the doubts
about Matthew 28:19 but I personally do not feel right about
them. Clearly, the church of God would have addressed this
if it were a problem. None of the commentaries are saying
anything. –end quote from
the booklet--
FROM MY HEBREW-GREEK STUDY
BIBLE IN THE MARGIN OF 1 CORINTHIANS 10:2
Here is the meaning of the word baptizo (907) is
demonstrated in its more general implications. It means "to
be
identified with." These were identified with the work and
purposes of Moses and they were said to be "baptized unto"
Moses. When the preposition eis (1519), "in, into or unto,"
comes after the verb "baptize" as in Matthew 28:19, "in
the name and all that it stands for. Other Scriptures where
the preposition eis is used after the verb "baptized" are
Acts 8:16; 19:3, 5; Romans 6:3; 1 Corinthians 1:13; 12:13;
Galatians 3:27.
FROM ANOTHER BIBLE
COMMENTARY---I
like this one
Into The Name...
Go ye therefore, and teach all nations, baptizing them in
the name of the Father, and of the Son, and of the Holy
Ghost:
What are we to understand exactly by the baptismal formula,
"Into the name of the Father and of the Son and of the Holy
Spirit"?
This form of words occurs in the last chapter of the Gospel
of Matthew, verse 19, where the Lord Jesus, just before his
ascension, said to the eleven, "Go ye therefore, and make
disciples of all the nations, baptizing them into the name
of the Father and of the Son and of the Holy Spirit" (RV).
Nowhere else in the Gospels is this form of words enjoined,
nor is there any mention in the New Testament of it being
used. Hence, some who have found a difficulty in harmonizing
it with other references to baptism, and have an uneasy
suspicion that it supports the doctrine of the Trinity, have
queried its genuineness, suggesting that it was never used
during the apostolic age; but that, like the famous passage
concerning the heavenly witnesses in the First Epistle of
John (1 John. 5:7), it is an interpolation, introduced into
the Gospel at a later age. The textual evidence, however, is
overwhelmingly in favor of the words in question. They occur
in all authorities without exception. They are quite as well
attested as any saying of Christ which is recorded in one
Gospel only. There is no valid reason to doubt that the
Evangelist wrote these words, and that they are a true and
exact report of what Jesus actually said.
There are many readers, however, who, while accepting them
as genuine, refuse to see in them any reference to the
Trinity of Orthodox belief. Their explanation is that the
threefold expression is really a verbal amplification and
doctrinal exposition of the words "In [or
into] the name of Jesus". They contend that since
the word "name" in the passage is in the singular number,
only one name is intended; that consequently Jesus only is
meant, inasmuch as he is the manifestation of the Father in
a Son by means of the Holy Spirit.
But this explanation of the formula does not appear to be
wholly satisfactory. Granted that Jesus is indeed the
manifestation of the Father in a Son by means of the Holy
Spirit, are we necessarily shut up to the conclusion that
this idea is the very one which the formula was intended to
convey? One can scarcely avoid thinking that the above idea
would have been more clearly expressed by the words "In the
name of the Father manifested in the Son by the Holy
Spirit".
Is there, however, no other possible explanation? A study of
the various passages in the Epistles which speak of baptism
in its bearing to the one baptized will show that the
ordinance was regarded as the focus of a number of ideas,
prominent among them being union with Christ by a figurative
sharing in his death and resurrection, entailing remission
of sins and regeneration. We are so much in the habit of
regarding that ordinance with the foregoing personal
benefits in mind, that the tendency is to overlook, ignore,
and almost completely exclude another idea in connection
therewith, which was undoubtedly very prominent in the minds
of men of the Apostolic age. That idea was discipleship.
Previous, indeed, to the time of John the Baptist, Gentile
proselytes were required to submit to baptism before
admission to the Jewish community. If an Israelite who had
become ceremonially unclean had to bathe his body in water
before he could resume his place in the social and religious
life, how much more was it incumbent upon a Gentile, who had
passed all his previous years in that unholy state, to
submit to that cleansing rite?
But the idea of cleansing was by no means its only
signification. The Apostle Paul says that, when the
Israelites came out of Egypt, they were baptized into Moses
in the cloud and in the sea (1 Corinthians 10:1,2), the
meaning obviously being, not that Moses' name was called
over them in some formula, but that they were baptized into
the acknowledgement of his authority, and obedience to him.
Under God, Moses became their teacher, and they his
disciples. That was the boast of Jews ages afterwards, when
some of them were arguing with the man whose sight Jesus had
restored. "We are Moses' disciples", they said. "We know
that God spake unto Moses" (John 9:28, 29).
Those of the Jews who submitted to the baptism of John were
accounted to be disciples of John. He taught them in what
words to pray, he enjoined fasting, and above all he
directed their minds to one who should come after him. They
did not, in consequence, cease to be Moses' disciples; but
in addition they accepted John as sent by God to prepare
them for the coming of the one concerning whom Moses wrote.
Then the time arrived when Jesus himself began to preach and
baptize; and those who submitted to his baptism,
administered by the twelve, were accounted his disciples. It
is recorded that, "When therefore the Lord knew how that the
Pharisees had heard that Jesus was making and baptizing more
disciples than John..." (John 4:1, RV), he did so and so.
What is involved in the term 'disciple'? A disciple is a
learner, a pupil, one who follows both the teacher and his
teaching and it is evident that baptism into the name of any
person conveyed the idea of discipleship to that person, as
one's spiritual superior, director and teacher.
Hence the Apostle Paul, in combating the spirit of division
in the Church at Corinth, where certain members said, "I am
of Paul", others, "I of Apollos", "I of Cephas", "I of
Christ", the apostle asks: "were ye baptized into the name
of Paul? I thank God that I baptized none of you, save
Crispus and Gaius; lest any man should say that ye were
baptized into my name" (1 Corinthians 1:12-15, RV). By their
baptism each and all in that church, as in every other
church, had become disciples, not of any man, not even of an
apostle, but of the Lord Jesus Christ; and by that baptism
they had signified their willingness to take his yoke upon
them and learn of him.
But the Lord Jesus had not completed His course of teaching
when the time arrived for Him to depart out of this world
unto the Father. On the eve of that departure He told his
disciples: "I have yet many things to say unto you, but ye
cannot bear them now" (John 16:12). And the writer of the
Acts of the Apostles opens by saying: "The former treatise I
made, O Theophilus, concerning all that Jesus began both to
do and to teach, until the day in which he was received up"
(Acts 1:1, 2, RV).
If, then, the three-and-a-half years' ministry of the Lord
Jesus when on earth was spoken of as a beginning only of his
teaching, who, we may ask, was to continue it, so as to
complete that revelation of God to man?
Jesus himself gives the answer in these words: "But the
Comforter, even the Holy Spirit, whom the Father will send
in my name, it shall teach you all things" (John 14:26, RV);
and: "when it, the Spirit of truth, is come, it shall guide
you into all the truth...and it shall declare unto you the
things that are to come" (John16:13, RV). "He that hath an
ear, let him hear what the Spirit saith unto the churches"
(Revelation 2:7, etc.), are words which are reiterated in
the last message of the Lord Jesus, in the Apocalypse.
It may be that there is special point in the fact that the
baptismal formula, as recorded in Matthew 28:19, is
prescribed in connection with the preaching to the Gentiles,
who were in darkness, and without God in the world. Such of
them as heeded the apostolic message were not only to become
disciples of Jesus the Son of God, through having been made
acquainted with his sayings and doings, but their minds
would assuredly be directed to the promises previously made
by God to the fathers, and also to the many things foretold
of Christ in Moses, the Psalms, and the Prophets.
In this way they would hear, and learn of the Father (cf.
John 6:45). And besides all this, they would be willing to
be led by the Holy Spirit; which, whether by individual
indwelling or through apostolic teaching, would guide them
into all the truth.
Is it not fitting that all the above ideas should be
comprehended in the formula of the rite which admitted them
to discipleship? And it was with emphasis on discipleship
that the words of the Lord Jesus enjoining this rite were
spoken.
To insist that only one name is connoted by the formula
seems to put too severe a strain on the grammatical
construction of the passage, and tends to prevent an
adequate understanding of all that is involved therein. In
any case, those who had submitted to that baptism were
described by Paul as being not only "in the Lord Jesus
Christ" but also "in God our Father" (1 Thessalonians 1:1; 2
Thessalonians 1:1), the implication being that the name of
the Father had been called upon them in addition to that of
the Son.
We submit that baptism "into the name of the Father, and of
the Son, and of the Holy Spirit", implied a willingness and
an obligation to hear and learn of the Father, as revealed
in the Scriptures of the Old Testament; to be subject to the
teaching of His Son Jesus, as recorded in the Gospels; and
to accept whatsoever the Holy Spirit should further reveal.
We submit that the words enjoined in Matthew 28:19 were the
actual authoritative words uttered by the Lord Jesus, and
uttered by the apostles and their co-laborers whenever
baptizing; and that, when the writer of the Acts says that
persons were commanded to be, or were, baptized in or into
the name of the Lord Jesus, he is not indicating the exact
form of words which was used in baptizing, but is merely
stating that such persons, by their baptism, acknowledged
Jesus to be Lord and Christ. When Peter heals the cripple at
the Beautiful Gate of the temple, the exact form of words
used is quoted (cf. Acts 3:6). No such form of words is
given in any of the passages in which persons are said to be
baptized in the name of Jesus Christ. It is surely
difficult, if not impossible, to imagine that the apostles,
having heard their Master utter the solemn words in Matthew
28:19, within a short time deliberately or heedlessly
substituted another baptismal formula, in which only one
name is mentioned.
It only remains to be said that in the Epistles, as well as
in the fourth Gospel and in the Apocalypse, we undoubtedly
possess the results of the promise that the Holy Spirit
would guide the apostles into all the truth; and therefore
the threefold formula is every whit as applicable to
candidates for baptism in these far-off days as it was when
the gospel was first proclaimed to Jews at Pentecost, and,
later on, to Gentiles throughout the world.
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