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Matthew 28:18-20 - The Great Commission

The "Great Commission" text, found in Matthew 28:18-20 reads as follows:

Matthew 28:18-20 (ESV): And Jesus came and said to them, “All authority in heaven and on earth has been given to me. 19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”

Executive summary. There is abundant evidence against the traditional wording in Matthew 28:19 of the phrase, "baptizing them in the name of the Father and of the Son and of the Holy Spirit." It is disputed on the grounds of textual, literary and historical criticism. In summary,

  • All New Testament baptisms were done in the name of Jesus alone. None followed the threefold-name wording.
  • All New Testament occurrences of the phrase, "in the name of," are in reference to a single individual. Matthew 28:19 is the only exception.
  • The context of the passage does not agree with the threefold-name wording.
  • The parallel text in Luke does not support this threefold-name wording.
  • It diminishes the all sufficiency of Christ's atonement.
  • It violates the general principle taught by Paul in Colossians 3:17.
  • Christian scholars believe it to be an interpolation in view of Eusebius' alternate reading and the testimony of others.
  • Theologians throughout Christian history have debated and questioned the authenticity of this verse.
  • Section: The Catholic Church on Matthew 28:19.
  • Section: EGW on Matthew 28:19.

Baptized in the name of Jesus alone. It is extremely unlikely that if Jesus had specifically commanded his apostles to baptize "in the name of the Father and of the Son and of the Holy Spirit" that the apostles would later disobey his direct command and baptize in the name of Jesus Christ, alone. Thus, the reason why the disciples did not carry out this command was not because they were unfaithful to the command of Jesus, rather, it was because Jesus never said these words in the first place. Here are the clear instances in the Book of Acts of the disciples baptizing in the name of Jesus alone.

  • Acts 2:38: "Repent and be baptized every one of you in the name of Jesus Christ..."
  • Acts 8:16: "...they had only been baptized in the name of the Lord Jesus."
  • Acts 10:48: "And he commanded them to be baptized in the name of Jesus Christ..."
  • Acts 19:5: "On hearing this, they were baptized in the name of the Lord Jesus."
  • Acts 22:16: "...Rise and be baptized and wash away your sins, calling on his name."

The apostle Paul is the only writer in the New Testament to give us the term 'baptized into Christ' (or 'baptized into his death' or baptized into one body'). The reason we are baptized in Jesus' NAME is because we are being baptized "into" Jesus' AUTHORITY. We are taking on the NAME of Jesus as a wife takes on the name of her husband. We belong to Christ and form part of his BODY. We become ONE FLESH with him as is the symbol of marriage.

  • Romans 6:3-7: "...were baptized into Christ Jesus were baptized into His death..."
  • 1 Corinthians 12:12-13: "...we were all baptized into one body..."
  • Galatians 3:26-28: "...For as many of you as were baptized into Christ..."
  • Ephesians 5:29-30: For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church, 30 because we are members of his body.
  • Colossians 2:11-13: "...buried with Him in baptism..."

It is also a sign of ownership—we become Jesus' PROPERTY by virtue of becoming his BRIDE.

Encyclopedia of Religion and Ethics, 1910, James Hastings, Ed., Vol 2 (Summary thoughts): Christian baptism was administered using the words, "in the name of Jesus." Baptism was always in the name of Lord Jesus until the time of Justin Martyr when the triune formula was used. NAME was an ancient synonym for "person." Payment was always made in the name of some person referring to ownership. Therefore one being baptized in Jesus’ name became His personal property. "Ye are Christ’s." —pages 377 and 389.

The phrase, "the name of." Notice that the phrase "the name of" is in the singular. Why is it singular if there are supposed to be three persons? A simple search of this phrase in the New Testament will show over 50 results (e.g. BibleGateway). In all instances (except for Matthew 28:19) it addresses a single individual, such as a prophet, a righteous man, an apostle, a disciple, but more typically "the name of the Lord" or "the name of Jesus." For example:

  • Matthew 10:41: He who receives a prophet in the name of a prophet shall receive a prophet’s reward. And he who receives a righteous man in the name of a righteous man shall receive a righteous man’s reward.
  • Matthew 10:42: And whoever gives one of these little ones only a cup of cold water in the name of a disciple. . .
  • Matthew 21:9: Blessed is he that comes in the name of the Lord. . .
  • Acts 3:16: ". . .In the name of Jesus Christ of Nazareth, rise up and walk!"
  • Acts 4:18: And they called them, and commanded them not to speak at all nor teach in the name of Jesus.
  • Acts 9:27: ". . .and that he had spoken to him, and how he [Paul] had preached boldly at Damascus in the name of Jesus."
  • Acts 16:18: ". . .I command you in the name of Jesus Christ to come out of her."
  • 1 Corinthians 1:13: Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?
  • 1 Corinthians 5:4: In the name of our Lord Jesus Christ, when ye are gathered together. . .
  • Colossians 3:17: And whatsoever ye do in word or deed, do all in the name of the Lord Jesus. . .
  • 2 Thessalonians 3:6: Now we command you, brethren, in the name of our Lord Jesus Christ. . .
  • James 5:14: ". . .and let them pray over him, anointing him with oil in the name of the Lord"

Notice that whether it was to accept salvation, or be baptized, or perform miracles, or preach, or cast out demons, or gather together, or in apostolic admonitions, or prayer for the sick, all things were done in "the name of" Jesus. Not once is the threefold-name used. Again, the only exception to the singular use of the phrase, "the name of," in the entire New Testament (of over 50 occurrences) is found in Matthew 28:19.

Also, it is evident that the concept of AUTHORITY in the New Testament (i.e. "in the name of") was confined to a single individual. It is the authority of ONE person, not a committee of persons, not a collection of persons, not a trinity of persons. The singular exception is Matthew 28:19 (i.e. "in the name of [three Persons]"). Think about that. This is the only verse in the New Testament where "in the name of" involves more than one person.

Should not this raise a red flag? If the Bible is to be consistent and rational, why this singular exception? The answer is simple, the authenticity of the wording of this verse can be, and should be, brought into question.

Matthew 28:19 in context. The meaning of a word or a phrase should always be determined by its context. This is an iron rule in Bible interpretation. Let's quote the passage again but with emphasis in a few key words that surround the phrase in question.

Matthew 28:18-20 (ESV): And Jesus came and said to them, “ALL AUTHORITY in heaven and on earth has been given TO ME. 19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 TEACHING them to observe all that I HAVE COMMANDED YOU. And behold, I AM with you ALWAYS, to the end of the age.”

Who was given ALL AUTHORITY? Answer: Jesus. Because Jesus says it himself, "ALL AUTHORITY...has been given TO ME." Who's TEACHING are we to teach and observe? Answer: Jesus' teaching (i.e. "TEACHING...all that I HAVE COMMANDED YOU"). And, Who will be with us ALWAYS? Answer: Jesus (i.e. "I AM with you ALWAYS"). Jesus will be with us ALWAYS by way of his spirit (the Comforter).

Given that the context is speaking strictly of and about Jesus, would it not make sense that verse 19 should also agree with this contextual meaning? Alas, it does not. At least, it does not with the traditional wording found in our Bibles. But what if in verse 19, instead of the phrase, "in the name of [three Persons]," it reads, "in MY name," as church history suggests (see below on Eusebius)? Then, verse 19 would be in agreement with the context. Thus, consider the following proposed "original" reading:

Matthew 28:18-20 (proposed reading): And Jesus came and said to them, "ALL AUTHORITY in heaven and on earth has been given TO ME. Go therefore and make disciples of all nations, baptizing them IN MY NAME, TEACHING them to observe all that I HAVE COMMANDED YOU. And behold, I AM with you ALWAYS, to the end of the age."

From a contextual perspective, the above reading makes perfect sense. It is all about Jesus—his AUTHORITY, his BAPTISM (i.e. baptized into Christ; Galatians 3:27), his TEACHING, and his PRESENCE. Do you see the significance of this passage when properly read and understood?

Parallel account. The Gospel of Luke argues against the threefold-name wording. In the parallel account in Luke it reads, "and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem" (Luke 24:47).

Diminished atonement. As to the meaning of the text, baptizing in the threefold-name diminishes the all sufficiency of Christ's atonement. Robert Roberts makes this argument:

The baptismal phrase of Matthew 28:19: Brother Roberts wrote: "According to triune-immersion, it is not sufficient to be baptized into the Son. . . Thus Christ is displaced from his position as the connecting link—the door of entrance—the 'new and living way.' And thus there are three names under heaven whereby we must be saved, in opposition to the apostolic declaration, 'that there is none other name (other than the name of Jesus Christ of Nazareth) under heaven given among men whereby we must be saved."

Christ's atonement work immediately impacts us in three important ways: (1) the forgiveness of our sins, (2) the empowerment gained by the indwelling of the Spirit (i.e. new birth, spiritual gifts, etc.), and (3) the ministry of reconciliation (i.e. the proclamation of the gospel) given for us to perform.

First, it was Jesus alone—not the Father and Holy Spirit—who was baptized, and became the Lamb of God to take away the sins of the world. We experience forgiveness of sins through repentance and an outward manifestation of that repentance by baptism.

Acts 2:38: And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit."

Second, it was Jesus alone—not the Father and Holy Spirit—who received the anointing of the Spirit (at his baptism) as prophesied of the coming Messiah (Isaiah 61:1-2; Luke 4:18). John the Baptist himself bore witness to this:

John 1:32-34: And John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him. 33 I myself did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.’ 34 And I have seen and have borne witness that this is the Son of God.”

Not only was it Jesus alone who was baptized and received the Holy Spirit, but it is Jesus alone "who baptizes with the Holy Spirit" (John 1:33).

  • John 15:26 (KJV): But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:
  • Acts 2:33: Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he [Jesus] has poured out this that you yourselves are seeing and hearing.
  • 1 John 2:27: But the anointing that you received from him abides in you. . .

Third, it was at Jesus' baptism where he inaugurated his priestly work of atonement. This fulfilled the type in the Jewish sacrificial system when the descendants of Aaron began their priestly roles through washing with water and anointing with oil (Exodus 29:4, 7; Leviticus 8:6, 12). It was after his baptism that he could say, "The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. . ." (Luke 4:18). Further, Jesus continues his priestly atonement work as our High Priest in Heaven (Hebrews 5:1, 5, 10).

We also can participate, as baptized believers, in Christ's atoning work for mankind. We become "priests" and are given a "ministry."

  • Revelation 1:5-6: To him who loves us and has freed us from our sins by his blood 6 and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen.
  • 1 Peter 2:9: But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.
  • 2 Corinthians 5:18: All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation;

Thus, we are to follow Christ, as our Perfect Example, by BAPTISM, through ANOINTING, into MINISTRY. This work was Jesus' work alone. Only Jesus made it possible to forgive sins through the merits of his Sacrifice. Only Jesus baptizes with the Holy Spirit. Only Jesus ministers to us in Heaven as our High Priest. All this was initiated at his Baptism. We are, therefore, to be baptized in his Name and his Name alone.

Violates principle. There is a general principle taught by Paul in Colossians 3:17 which says, "And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him." This surely must include baptism. In the name of Jesus is also seen in other contexts as follows:

  • Matthew 12:21: and in his name the Gentiles will hope.
  • Matthew 24:9: you will be hated by all nations because of my name.
  • Luke 24:47: and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem.
  • Acts 9:15: Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel.
  • Acts 10:43: everyone who believes in him receives forgiveness of sins through his name.
  • Romans 1:5: through whom we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations,

An interpolation (def. The insertion of a passage into a text). The view of Christian scholars is the following:

  • "The historical riddle is not solved by Matthew 28:19, since, according to a wide scholarly consensus, it is not an authentic saying of Jesus, not even an elaboration of a Jesus-saying on baptism" —The Anchor Bible Dictionary, Vol. 1, 1992, page 585.
  • "The chief Trinitarian text in the NT is the baptismal formula in Mt 28:19...This late post-resurrection saying, not found in any other Gospel or anywhere else in the NT, has been viewed by some scholars as an interpolation into Matthew. It has also been pointed out that the idea of making disciples is continued in teaching them, so that the intervening reference to baptism with its Trinitarian formula was perhaps a later insertion into the saying. Finally, Eusebius's form of the (ancient) text ("in my name" rather than in the name of the Trinity) has had certain advocates. (Although the Trinitarian formula is now found in the modern-day book of Matthew), this does not guarantee its source in the historical teaching of Jesus. It is doubtless better to view the (Trinitarian) formula as derived from early (Catholic) Christian, perhaps Syrian or Palestinian, baptismal usage (cf Didache 7:1-4), and as a brief summary of the (Catholic) Church's teaching about God, Christ, and the Spirit:..." —Hastings Dictionary of the Bible 1963, p. 1015

Original wording from Eusebius of Caesarea (270 - 340 AD). Eusebius was the Church historian and Bishop of Caesarea. On page 152 of "Demonstratio Evangelica" Eusebius quotes the early book of Matthew that he had in his library in Caesarea. According to this eyewitness of an unaltered Book of Matthew that could have been the original book or the first copy of the original of Matthew. Eusebius informs us of Jesus' actual words to his disciples in the original text of Matthew 28:19: "With one word and voice He said to His disciples: "Go, and make disciples of all the nations in My Name, teaching them to observe all things whatsover I have commanded you."

  • Regarding Eusebius: "Of the patristic witnesses to the text of the New Testament as it stood in the Greek MSS, from about 300-340, none is so important as Eusebius of Caesarea, for he lived in the greatest Christian library of that age, that namely which Origen and Pamphilus had collected. It is no exaggeration to say that from this single collection of manuscripts at Caesarea derives the larger part of the surviving ante-Nicene literature. In his library, Eusebius must have habitually handled codices of the Gospels older by two hundred years than the earliest of the great uncials that we have now in our libraries" —The Hibbert Journal, October., 1902.
  • "It is clear, therefore, that of the MSS which Eusebius inherited from his predecessor, Pamphilus, at Caesarea in Palestine, some at least preserved the original reading, in which there was no mention either of Baptism or of Father, Son, and Holy Ghost. It had been conjectured by Dr. Davidson, Dr. Martineau, by the present Dean of Westminister, and by Prof. Harnack (to mention but a few names out of many), that here the received text, could not contain the very words of Jesus? This long before any one except Dr. Burgon, who kept the discovery to himself, had noticed the Eusebian form of the reading." "It is satisfactory to notice that Dr. Eberhard Nestle, in his new edition of the New Testament in Latin and Greek, furnishes the Eusebian reading in his critical apparatus, and that Dr. Sanday seems to lean to its acceptance" —History of New Testament Criticism, Conybeare, 1910, pages, 98-102, 111-112.

Quotes from Eusebius.

  • 'With one word and voice He said to His disciples: "Go, and make disciples of all the nations in My Name, teaching them to observe all things whatsoever I have commanded you," [[Matt. xxviii. 19.]] . . .' —Eusebius, "Demonstratio Evangelica," Book III, Chapter 6, p. 152
  • 'But while the disciples of Jesus were most likely either saying thus, or thinking thus, the Master solved their difficulties, by the addition of one phrase, saying they should triumph "In MY NAME." For He did not bid them simply and indefinitely make disciples of all nations, but with the necessary addition of " In my Name." And the power of His Name being so great, that the apostle says: "God has given him a name which is above every name, that in the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth," [[Phil. ii. 9.]] He shewed the virtue of the power in His Name concealed from the crowd when He said to His disciples: "Go, and make disciples of all nations in my Name." He also most accurately forecasts the future when He says: "For this gospel must first be preached to all the world, for a witness to all nations." [[Matt.xxiv.14.]]' —Eusebius, "Demonstratio Evangelica," Book III, Chapter 7, p. 157
  • 'I am irresistibly forced to retrace my steps, and search for their cause, and to confess that they could only have succeeded in their daring venture, by a power more divine, and more strong than man's, and by the co-operation of Him Who said to them: "Make disciples of all the nations in my Name." And when He said this He appended a promise, that would ensure their courage and readiness to devote themselves to carrying out His commands. For He said to them: "And lo! I am with you all the days, even unto the end of the world." Moreover, He is said to have breathed into them a holy Spirit, yea to have given them divine and miraculous power—first saying: "Receive ye Holy Spirit," [[John xx.22]] and then: "Heal the sick, cleanse lepers, cast out demons; freely ye have received, freely give.'' [[Matt. x. 8.]]' —Eusebius, "Demonstratio Evangelica," Book III, Chapter 7, p. 159-160
  • 'And He says to them, "The kingdom of God shall be taken away from you, and shall be given to a nation bearing the fruits of it." And He bids His own disciples after their rejection, "Go ye and make disciples of all nations in my name.''' —Eusebius, "Demonstratio Evangelica," Book IX, Chapter 11, p. 175

Eusebius is not the only witness. Here are three others [taken from Free Republic: Constantine Wrote Matthew 28:19 Into Your Bible!]:

  • Author of De Rebaptismate. The anonymous author of De Rebaptismate in the third century dwells at length on "the power of the name of Jesus invoked upon a man by Baptism" (The Author of De Rebaptismate, from Smith’s Dictionary of the Bible, Vol. I, page 352).
  • Origen. In Origen’s works, as preserved in the Greek, the first part of the verse is cited three times, but his citation always stops short at the words ‘the nations’; and that in itself suggests that his text has been censored, and the words which followed, ‘in my name’, struck out. —Conybeare.
  • Justin Martyr. In Justin Martyr, who wrote between A.D. 130 and 140, there is a passage which has been regarded as a citation or echo of Matthew 28:19 by various scholars. . . The passage is in Justin’s dialogue with Trypho 39, p. 258: ‘God hath not afflicted nor inflicts the judgment, as knowing of some that still even today are being made disciples in the name of his Christ, and are abandoning the path of error, who also do receive gifts each as they be worthy, being illuminated by the name of this Christ.’ "The objection hitherto to these words being recognized as a citation our of text was that they ignored the formula ‘baptizing them in the name of the Father and Son and Holy Spirit.’ But the discovery of the Eusebian form of text removes the difficulty: and Justin is seen to have had the same text as early as the year 140, which Eusebius regularly found in his manuscripts from 300 to 340. —Conybeare (Hibbert Journal)

Theologians of the past. Martin Luther in his Prelude on the Babylonian Captivity of the Church describes disagreements over the wording of the baptism as "pedantry" and argues for acceptance of baptisms in the name of Jesus if carried out with proper intent. See section 3.14, archived June 18, 2009, at the Wayback Machine which reads in part, "Baptism truly saves in whatever way it is administered, as long as it is not administered in the name of man but in the name of God." Other theologians mentioned in Wikipedia (see Views section, archived November 12, 2020, at the Wayback Machine):

  • St. John Chrysostom argues for a literal interpretation of the Luke's records of baptisms in the name of Jesus, as accounted in Acts. [John Chrysostom. Homily on Acts X.44, 46 XXIV. Chrysostom, in Instructions to the Catechumens, makes several references to Acts 2:38, but does not reference Matt 28:19 a single instance. Additionally, in his Homily on Matthew, Ch XXVIII, he repeatedly quotes Matt 28:19 in what F.C. Conybeare called the "shorter Eusebian form", suggesting the potential that Chrysostom and Eusebius of Caesarea referenced a common, earlier source for the Gospel of Matthew.]
  • St. Basil states that, "the naming of Christ is the confession of the whole." [Basil. On the Holy Spirit, Book I, Ch 3]
  • St. Ambrose, mentor to Augustine, argued for the validity of baptisms "in the name of Jesus." [Ambrose. On the Holy Spirit, Book I, Ch 3]
  • St. Augustine states that "those baptized into other names need to be rebaptized into Christ." Elsewhere, he states knowledge of those who had been baptized into the name of Christ alone [outside the apostolic era]. and likewise argues for a literal interpretation of Acts 2:38 "in the name of Jesus". [Augustine. To Petitianus, Ch 44, sect 104; On Baptism, Against the Donatists, Chs 28, 52]
  • St. Thomas Aquinas (while arguing for Trinitarian baptism), states that the apostles (Peter, James, John, etc.) baptized in the name of Christ alone by "special dispensation." (Whereas many modern scholars, by contrast, interpret the saying "in the name of Jesus Christ" figuratively instead of literally in an attempt to reconcile the two conflicting passages [Acts 2:38 & Matt 28:19]). [Aquinas, Thomas. Summa Theologica, "On Baptism".]
  • The Baptist Standard Confession of 1660 declares baptisms in the name of "Jesus Christ" to be valid.

The Catholic Church on Matthew 28:19

The Catholic's belief in the Trinity is fundamentally based on the wording of Matthew 28:19. Catholic Cardinal Joseph Ratzinger published the book "Introduction to Christianity" in 1968 (prior to becoming Pope Benedict XVI in 2005 until his resignation in 2013) where the following quote is found on many anti-trinitarian sites:

  • "The basic form of our (Matthew 28:19 Trinitarian) profession of faith took shape during the course of the second and third centuries in connection with the ceremony of baptism. So far as its place of origin is concerned, the text (Matthew 28:19) came from the city of Rome." —Joseph Ratzinger (pope Benedict XVI) Introduction to Christianity: 1968 edition, pp. 82-83.

However, this is not an accurate quote, since the parenthetical clauses "(Matthew 28:19 Trinitarian)" and "(Matthew 28:19)" are not in Ratzinger's original text. An accurate quote (and in its greater context) reads as follows:

  • 'It may be useful to preface the discussion with a few facts about the origin and structure of the Creed; these will at the same time throw some light on the legitimacy of the procedure. The basic form of our profession of faith took shape during the course of the second and third centuries in connection with the ceremony of baptism. So far as its place of origin is concerned, the text comes from the city of Rome; but its internal origin lies in worship; more precisely, in the conferring of baptism. This again was fundamentally based on the words of the risen Christ recorded in Matthew 28:19: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit."' —Joseph Ratzinger (pope Benedict XVI) Introduction to Christianity: 1970 edition, pp. 50-51.

The "Creed" that Ratzinger is referring to is the Apostle's Creed in connection with the ceremony or Rite of Baptism and during Holy Communion. The Apostle's Creed contains a concise summary of Catholics' beliefs (see Apostles' Creed). Note that the Apostle's Creed is explicitly trinitarian in structure, where three sections declare faith in God—the Father, Son, and Holy Spirit. The Catechism of The Catholic Church says the following:

  • #194: The Apostles' Creed is so called because it is rightly considered to be a faithful summary of the apostles' faith. It is the ancient baptismal symbol of the Church of Rome. Its great authority arises from this fact: it is "the Creed of the Roman Church, the See of Peter the first of the apostles, to which he brought the common faith".

When read in context, it should be clear that Ratzinger does not make any claim that the Catholic Church changed the wording of Matthew 28:19. Rather, what Ratzinger *does* say is that the (explicitly trinitarian) Apostle's Creed took shape in the second and third centuries and that this creed is fundamentally based on Matthew 28:19.

The unsubstantiated claim that the Catholic Church changed the wording of Matthew 28:19. You will see many anti-trinitarian sites give the following quote:

  • "The baptismal formula was changed from the name of Jesus Christ to the words Father, Son, and Holy Spirit by the Catholic Church in the second century." —The Catholic Encyclopedia, II, p. 263

The above quote can easily be debunked by reading the referenced page yourself. It can be found here on Baptism (which shows a photocopy of the referenced page). It says many interesting things about the (Catholic) history of baptism, but the quote itself is nowhere to be found. However, irrespective of this misquote, Christian historians generally acknowledge that the trinitarian formula for baptism was not adopted until the post apostolic era—i.e. the second century.

  • Encyclopedia of Religion and Ethics, 1910, James Hastings, Ed., Vol 2 The information given as to the practice of baptism is, as a rule, incidental, and never quite explicit; yet the main features are fairly clear. As might have been expected, the rite gradually became more and more complicated. The earliest form, represented in the Acts, was simple immersion (not necessarily submersion) in water, the use of the name of the Lord, and the laying on of hands. To these were added, at various times and places which cannot be safely identified, (a) the trine name (Justin), (b) a moral vow (Justin and perhaps Hermas, as well as already in the NT in 1 Peter), (c) trine immersion (Justin), (d) a confession of faith (Irenaeus, or perhaps Justin), (e) unction (Tertullian), (f) sponsors (Tertullian), (g) milk and honey (Tertullian). There was also, no doubt, an infinite variety of expansion in detail, especially among heretical sects (cf. especially the Marcosians), and there were probably fixed forms for the administration of the sacraments, of which traces may be seen even in this period (Justin, Tertullian, and especially the Didache), but the existing baptismal services strictly belong to the 3rd century. —page 389.

Justin Martyr, frequently mentioned in the above quote, was born c. 100, Flavia Neapolis, Palestine [now Nablus] and died c. 165, Rome, Italy, one of the most important of the Greek philosopher-Apologists in the early Christian church.

Apostles acted by special dispensation. Catholics acknowledge the discrepancy between the command in Matthew 28:19 to baptize in the triune name and the Apostles baptizing in the name of Jesus only. In response, they claim that the Apostles received "special dispensation" to do so.

  • "Owing to these texts some theologians have held that the Apostles baptized in the name of Christ only. St. Thomas, St. Bonaventure, and Albertus Magnus are invoked as authorities for this opinion, they declaring that the Apostles so acted by special dispensation. Other writers, as Peter Lombard and Hugh of St. Victor, hold also that such baptism would be valid, but say nothing of a dispensation for the Apostles. The most probable opinion, however, seems to be that the terms "in the name of Jesus", "in the name of Christ", either refer to baptism in the faith taught by Christ, or are employed to distinguish Christian baptism from that of John the Precursor. It seems altogether unlikely that immediately after Christ had solemnly promulgated the trinitarian formula of baptism, the Apostles themselves would have substituted another." —Catholic Encyclopedia, Baptism, "Matter and form of the sacrament". (Also found in the previously cited, The Catholic Encyclopedia, II, p. 263)

The Jerusalem Bible. Is a Catholic translation of the Bible which first was introduced to the English-speaking public in 1966. The footnote on Matthew 28:19 reads as follows:

  • "g. It may be that this formula, so far as the fulness of its expression is concerned, is a reflection of the liturgical usage established later In the primitive community. It will be remembered that Ac speaks of baptising ‘in the name of Jesus’, cf. Ac 1:5+. But whatever the variation in formula, the underlying reality remains the same." —The Jerusalem Bible, 1966, footnote on Matthew 28:19

EGW on Matthew 28:19

Given Ellen G. White's place in Adventism, her use and understanding of Matthew 28:19 is important. We devote a separate page to this topic.

Concluding thoughts

The importance of validating the authenticity of Matthew 28:19 is crucial to Catholic and most Protestant professions of faith in the Trinity, since it is fundamentally based on Matthew 28:19.

Appendix

Further reading

  • Baptism in Jesus Name.
  • Free Republic: Constantine Wrote Matthew 28:19 Into Your Bible! However, it must be remembered that we have no known manuscripts that were written in the first, second or even the third centuries. There is a gap of over three hundred years between when Matthew wrote his epistle and our earliest manuscript copies. (It also took over three hundred years for the Catholic Church to evolve into what the “early church fathers” wanted it to become.) No single early manuscript is free from textual error. Some have unique errors; other manuscripts were copied extensively and have the same errors. Again, our aim is to examine all of the evidence and determine as closely as possible what the original words were.
  • A Colossal Collection of Evidence Against the Traditional Wording of Matthew 28:19.
  • A Collection of the evidence for and against the traditional wording of the baptismal phrase in Matthew 28:19.
  • Does Matthew 28:19 Have Added Text? "Below are many historical quotes from theologians and other writers that heavily indicate that Matthew 28:19 has been altered."
  • Jesus' Baptism Into Priesthood. The Church Fathers Tertullian, Ambrose, and Augustine all claimed that baptism inducts the baptized person into membership in the royal priesthood of the church, and Thomas Aquinas said that baptism, by imprinting an indelible “character” on the soul, confers a share in the priesthood of Christ. This was even worked into some ancient baptismal liturgies; the actual water baptism was followed by an anointing with oil, and this was explained by reference to the anointing of priests and kings in the Old Testament.
  • Matthew 28:19 - Questionable Authenticity. Duration 40:27. By The Trinity Delusion. Video notes are found HERE.
  • Paul's Baptism - Nader Mansour. Duration 52:42. Excellent presentation on Paul being baptized, baptizing, and teaching in the name of the Lord Jesus.(1) The baptism Paul received was in the name of Jesus. (2) The baptism Paul gave was in the name of Jesus. (3) The baptism Paul taught was in the name of Jesus. However, the speaker falls short in attempts at trying to reconcile the traditional wording of Matthew 28:19 with the actual testimony and practice of Paul. It is still worth a listen.