Matthew 28:19

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.

In the Greek text there is one imperative verb, "make disciples" (Gr. matheteusate), modified by three participles, "going," "baptizing," and "teaching." [Note: See Robert D. Culver, "What Is the Church’s Commission? Some Exegetical Issues In Matthew 28:16-20," Bibliotheca Sacra 125:499 (July-September 1968):239-53.] 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. [Note: Cleon Rogers, "The Great Commission," Bibliotheca Sacra 130:519 (July-September 1973):258-67.] 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.

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. [Note: See James G. Samra, "A Biblical View of Discipleship," Bibliotheca Sacra 160:638 (April-June 2003):219-34.]

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). [Note: John P. Meier, "Nations or Gentiles in Matthew 28:19," Catholic Biblical Quarterly 39 (1977):94-102.] 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.

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. [Note: G. R. Beasley-Murray, Baptism in the New Testament, pp. 90-92.] Obviously water baptism rather than Spirit baptism is in view (cf. Matthew 3:6; Matthew 3:11; Matthew 3:13-17).

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. [Note: Lenski, p. 1178.]

Jesus placed Himself on a level with the Father and the Holy Spirit.

"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." [Note: France, The Gospel . . ., p. 1118.]

"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." [Note: The New Scofield . . ., p. 1046.]

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.