GC - 03-Into the name of the Father, Son, and Holy Spirit

3. Into the name of the Father, and of the Son, and of the Holy Spirit.

What is the meaning of this? That the Greek preposition eis, in this connection, means into, and not in, as we have it in our common English version, is, I think, no longer a debatable question. Dean Alford says: "It is unfortunate again, here, that our English Bibles do not give us the proper force of this eis. It should have been into (as in Galatians 3:27, al.), both here and in 1 Corinthians 10:2, and wherever the expression is used." And to the same effect testify nearly all, if not quite all, of the most able and learned writers on the Commission. But conceding this, as well as the aforesaid meaning of the word baptize (immerse), and still the question occurs, What is the full and exact import of this clause? What did Christ mean when He said to His Apostles: "Immerse the disciples into the name of the Father, and of the Son, and of the Holy Spirit?"

Perhaps a few remarks on the use of the word name, as it occurs in the Holy Scriptures, may serve to simplify in some measure the real construction and import of this passage. In the Hebrew and Hellenistic dialects, the word name often implies more than a mere abstract designation of the person represented. Very frequently it means the person, himself as he is revealed to us in the Scriptures. Thus, for instance, in the Old Testament, the name of God is very often equivalent to God Himself, as He is therein revealed to us. This is evident from such examples as the following:

In like manner the name of Christ is often put for Christ Himself, as He is revealed to us in the New Testament. This is obvious from the following examples:

This, then, is manifestly the meaning of the word name as it occurs in the Commission. It is in the singular number, and does not mean any particular title or literary designation of the Father, and of the Son, and of the Holy Spirit, taken either separately or conjointly; but it means simply the Father, and the Son, and the Holy Spirit themselves, revealed to us in the Holy Bible, as the one eternal and immutable Elohim Jehovah; the creator, preserver, and upholder of all things; to whom be honor and glory forever and ever. Amen. The passage may, therefore, without, violence, be rendered into the English idiom as follows: "Go ye, therefore, and make disciples of all the nations, immersing them into the Father, and the Son, and the Holy Spirit; the one God revealed in the Holy Scriptures." But still the question occurs, What does this mean? The construction is now somewhat simplified, but the meaning of the passage is still quite obscure. And this obscurity arises not from any want of clearness and precision in the terms employed. These are all plain and well defined in the Living Oracles. But there is in this passage a depth and comprehensiveness of meaning which I am inclined to think far transcends the utmost grasp of the human intellect. To be immersed into the infinite fullness of the Deity! What does it mean?

Without attempting to exhaust the full meaning of this most profound and comprehensive oracle, I will endeavor to indicate, as briefly as I can, some of the lessons which I think its Divine Author intended to set forth and express by it and through it.

Baptism implies a change in relationship

I. It is evidently implied in this passage that in our baptism into, the name of the Father, and of the Son, and of the Holy Spirit, a very important change takes place in our relations. The particle into clearly indicates this, and the nature of the case also requires it. The relation between man and his Creator was at first very near and very intimate. Adam lived in God, breathed in God, and derived all his spiritual life from God. But when sin entered into the world, then death, in its widest and most comprehensive sense, also came into it. Man was then separated from his Maker; and for four thousand years the whole world, save only the few who through faith were renewed by the Holy Spirit, and thus reunited to God, were the willing slaves of sin and Satan. Indeed, so very general was the dominion of Satan over mankind, that Christ Himself calls him repeatedly "the Prince of this world." (See John 12:31; John 14:30; John 16:11.) And John says: "We know that we are of God, and that the whole world lies in the Evil One" (1 John 5:19. See also Ephesians 2:2, and 2 Timothy 2:26.)

"But for this purpose was the Son of God manifested that He might destroy the works of the devil" (1 John 3:8). For this purpose He not only died and rose again, but was also crowned King of kings and Lord of lords. For this purpose He set up His kingdom on earth, and instructed His Apostles to introduce into it all true believers by immersing them into the name of the Father, and of the Son, and of the Holy Spirit. Henceforth their relations are all changed. In the act of their baptism, they voluntarily renounce all connection with Satan and his emissaries, and at the same time they vow eternal allegiance to God through Christ as their sovereign Lord and Master. God is now their Father; Christ is their Savior, their elder Brother, and their Redeemer; the Holy Spirit is their Advocate and Comforter; holy angels are their ministering servants; and the earth is no longer theirs by usurpation, but by and through the blood-bought rights of the everlasting covenant of God’s grace, through which they can also now read their titles clear to mansions in the skies. But notice, if you please, the completeness and thoroughness of this change of relationship. It is not a partial change, such as might be indicated by pouring or sprinkling a little water on the face of the penitent believer. By no means. But it is such a change as is indicated by the immersion of the whole man-his body, soul, and spirit-into the fullness of Him that fills all in all; and of which the immersion in water is but the outward symbol! The intellect, the heart, the will, as well as the body, are all baptized into the Deity as He is revealed to use in the person of the Father, and of the Son, and of the Holy Spirit. No part or portion of the entire man is left under the will and government of the Evil One; but henceforth all is given up to Christ as our Sovereign Lord and Redeemer.

How very beautiful, then, and how profoundly significant, is the ordinance of baptism when viewed from this stand-point, and contemplated in this light! By it, and through it, we are not only translated from the kingdom of Satan into the kingdom of God’s dear Son (Colossians 1:13); but, still more, we are translated from Satan himself into God! from the power, dominion, cunning, craft, malice, and damning influences of him who ever works in the children of disobedience, into the immeasurably profound and infinite depths of the Divinity itself? Surely such a change should inspire every one with solemn awe, and at the. same time fill the soul of the humble, penitent, and obedient believer with a joy that is unspeakable and full of glory.

Baptism implies a change of state

II. It implies also a change of state. This is, of course, very nearly and intimately connected with the change that is effected in our relations. But it implies something more than this. It means that there is a state immediately resulting from and growing out of our new relations which is vastly different from our previous state under the influence of our former relations. This new state may be described

1. As a state of holiness. The past sins of the baptized believer are all washed away through the atoning, purifying, and sanctifying blood of the Lord Jesus Christ. This is evident from, the following passages:

(1.) Mark 16:16 : "He that believeth and is baptized, shall be saved." That is, he shall be saved from the guilt of sin, and also from the power and dominion of sin. "Sin shall not have dominion over you, for ye are not under law, but under grace" (Romans 6:14). "Knowing this also that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin" (Romans 6:6).

(2.) Acts 2:38 : "Then Peter said unto them, Repent and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins; and ye shall receive the gift of the Holy Spirit." No language, it seems to me, could more clearly indicate and express a change from a state of sinfulness to a state of holiness, than does this reply of the Apostle Peter to the inquiring Pentecostian converts. It is made as plain as language can make it, that both repentance and baptism were required of these persons in order to the forgiveness of their sins through the blood of the Lord Jesus Christ; for it is this, of course, that cleanses from all sin (1 John 1:7).

(3.) Acts 22:16 : "And now, why tarriest thou? Arise, and be baptized, and wash away thy sins, calling on the name of the Lord." Here, the washing of baptism is, of course, but an outward sign and symbol of the simultaneous inward purification of the soul, through the atoning and sanctifying influence of the blood of Jesus. For, if the washing of water serves to purify our flesh, "How much more shall the blood of Christ, who, through the Eternal Spirit offered Himself without spot to God, purge (our) conscience from dead works to serve the living God" (Hebrews 9:14).

(4.) Romans 6:1-4 : "What shall we say then? Shall we continue in sin that grace may abound? God forbid. How shall we who are dead to sin live any longer therein Know ye not that so many of us as were baptized into Christ, were baptized into His death? Therefore we were buried with Him by baptism into death; that, like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life."

Nothing could be more clear and direct than this testimony of the Apostle. In the preceding chapter he had shown the marvelous and superabounding fullness of God’s gracious scheme of redemption: first, as a means of cancelling unconditionally all the effects and consequences of the Adamic transgression; and, secondly, as a means of blotting out on given conditions the personal sins of every true believer. But in this, the objecting Jew thinks there is too much grace. To him it seems more like a license to sin, than as a means of restraining and purifying the sinner. And he therefore very adroitly asks the question, "If the case is just as you represent it, Paul, should we not rather continue in sin that grace may abound? Should we not continue to sin more and more in order that grace may abound more and more?" To which the Apostle very conclusively and forcibly replies: "Certainly not; for how can we who have died to sin, live any longer in it? How can we live in that from which we have been separated?"

But, perceiving that just here many would be ready to ask the question, When were we separated from our sins, and consecrated to a life of holiness?-perceiving this, he immediately proceeds to answer the question. Why, says he, do you not know that so many of us as were baptized into Christ, were baptized into His death? Do you not know that, when we were by His authority baptized into the name of the Father, and of the Son, and of the Holy Spirit, we were at the same time by the Divine arrangement baptized into the death of Christ, and placed under all the healing, cleansing, and purifying influences of His blood? And, as we were then symbolically buried with Him by baptism into death, so also we were, in and through the same ordinance, by God’s appointment, raised up with Him in a state of holiness to walk in newness of life. For "If any man be in Christ, he is a new creature. Old things are passed away; and behold all things are become new" (2 Corinthians 5:17). And hence it is that the Scriptures abound in exhortations to every Christian to live in holiness, and to walk in harmony with the new state into which he was immersed by the authority of the Lord Jesus. (See, for instance, Romans 6:12-14; Romans 8:12-17.)

2. It may be considered as a state of happiness. There is, in-deed, an essential connection between holiness and happiness. Constituted as we now are under the government of God, it is simply impossible that the unholy man can be a happy man; or that one who is holy can be permanently unhappy. It is a great mistake to suppose that our happiness depends simply, or even chiefly, on our external circumstances. Heaven is a state as well as a place. And there may be, and no doubt often is, a heaven or a hell within us, as well as without and around us. But if the heart is pure, then all is well. For Christ says: "Blessed are the pure in heart, for they shall see God." This is enough; we can ask nothing more. To be with God, and to be like God, is the consummation of all blessedness. But the heart of the believer is purified, as we have seen, by the blood of Christ in the act of baptism. And as soon as this takes place, the Holy Spirit takes up its abode in the renewed heart, filling it with "love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, and temperance." And hence it is that every true child of God, who has put on Christ by baptism, may, like the eunuch, "go on his way rejoicing."

3. It is also a state free from all possible external danger, so long as we faithfully walk in it. "The name of the Lord is a strong tower; the righteous runneth into it, and is safe" (Proverbs 18:10). For "if God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? Who shall lay anything to the charge of God’s elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea, rather that is risen again, Who is even at the right hand of God, and Who also maketh intercession for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.) Nay, in all these things we are more than conquerors through Him that loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord" (Romans 8:31-39).

How immeasurably great, then, are the blessings and benefits that God has conferred on those who have been immersed into Him, and who continue to walk in Him, according to the law of the Spirit of life in Christ Jesus! How very near, dear, and sacred, are the relations which every Christian sustains to the Father, and to the Son, and to the Holy Spirit! May God, in His infinite mercy, give us all grace to comprehend these things as we should; and to walk worthy of the high and holy calling whereby we have been called from darkness to light, and from the power and dominion of Satan into the kingdom and fellowship of His own dear Son!

"Gracious Savior, we adore Thee;
Purchased by Thy precious blood,
We present ourselves before Thee,
Now to walk the narrow road;
Savior, guide us-
Guide us to our heavenly home."