INTRODUCTION
Post 18 complete my exegesis of Matthew 28:18-20. As a summary, my exegesis shows that the only proper interpretation of Matthew 28:18-20 is that Matthew intended to convey to his audience that Jesus commanded the disciples to move out with confidence to the entire world whereby they would take the necessary actions whereby lost people would be saved; and after conversion, that saved people would be water baptized and taught all that Jesus had commanded.
In light of the vast amount of Scripture that teaches salvation is by pisteuō alone in Jesus Christ and not by works (ergon), my interpretation complies with the doctrine of analogy by faith. Further, my interpretation is consistent with the doctrine of the perspicuity of Scripture, i.e., it is clear that conversion occurs first followed by baptizing and teaching.
The logical application of my interpretation is that Matthew 28:19-20 does not support the doctrine of baptismal regeneration. In other words, Matthew 28:18-20 does not teach that water baptism is a requirement for salvation.
As a final comment, Dr. Cottrell’s interpretation of Matthew 28:19-20 to argue that baptizing precedes conversion and teaching following conversion is an example of eisegesis.
EXEGESIS OF THE TEXT – MATTHEW 28:18-20: PART 2
Baptizing and Teaching Believers
The text next reads, “baptizing them in the name of the Father and the Son and the Holy Spirit.” The reference is to water baptism. The baptismal formula is in the triune God.
It is beyond the scope of this article to address the baptismal formula in any detail. However, it is instructive to consider the importance of the Trinitarian baptismal formula. Blomberg [Blomberg, C. (1992). Matthew (Vol. 22, p. 432). Broadman & Holman Publishers] writes:
“In [or into] the name” means declaring allegiance to or becoming associated with the power and authority of Jesus. The singular “name” followed by the threefold reference to “Father, Son, and Holy Spirit” suggests both unity and plurality in the Godhead. Here is the clearest Trinitarian “formula” anywhere in the Gospels, and it is therefore often accused of being a very late development and not at all something Jesus himself could have imagined. But this view misjudges both the speed of the development of New Testament theology (cf. Jesus as God already in Acts 3:14–15—unless by circular reasoning this passage is also dismissed as late because of its high Christology), as well as how technical a formula this is.
Verse 20a recites the next step, which is, “20a teaching them to observe all that I commanded you.” The verb “teaching” is the NASB95 translation of the Greek verb didaskō, and it means, “ to provide instruction in a formal or informal setting—‘to teach, teaching.’ See Louw et al., supra at Vol. 1, p. 412.
The participles “baptizing” and “teaching” are dependent upon the main verb “make disciples of.” There is no doubt that “baptizing” and “teaching” are a part of the “make disciples of” process, but each occurs after conversion. Dr. Craig Blomberg [Blomberg, C. (1992). Matthew (Vol. 22, p. 431). Broadman & Holman Publishers] writes:
The verb “make disciples” also commands a kind of evangelism that does not stop after someone makes a profession of faith. The truly subordinate participles in v. 19 explain what making disciples involves: “baptizing” them and “teaching” them obedience to all of Jesus’ commandments. The first of these will be a once-for-all, decisive initiation into Christian community. The second proves a perennially incomplete, life-long task.
Dr. Bill Mounce (link: Change and Baptism | billmounce.com) describes the close connection between salvation and baptism, yet baptism does not save [emphasis added]:
The practice of baptism is probably the best picture of the change that happens in the life of a new believer and the newness of the path. In case you are unfamiliar with it, let me explain it briefly. Different churches do it differently, but this is what baptism looks like for the majority of believers.
After talking with your friend, mentor, pastor, or someone, he or she will go with you into the water. Perhaps it will look like a spa or pool to you, or you may be outside in a lake or river. You will be given an opportunity to publicly tell your friends who are there how you walked through the gate, what you believe, and what God did for you. This is your “testimony.“ Then your friend will take a hold of you and lower you under the water, saying something like, “I baptize you in the name of the Father and the Son and the Holy Spirit. (These words come from the Bible.) Then you will come out.
The act of baptism did not save you. No ritual can save you; God has already saved you. Baptism is simply the public proclamation of what God has already done when you walked through the gate. Baptism is not an act of salvation; it is an act of obedience. Jesus calls all believers to take a public stand. In the Bible people used to be baptized as soon as they walked through the gate. Because the two events were so close in time, they were seen as a single event and the imagery of baptism could be used to describe what happens in conversion.
In commenting upon Romans 6:3-4, the NIV Study Bible (Zondervan) on page 1713 says:
In NT times, baptism so closely followed conversion that the two were considered part of one event (see Ac. 2:38 and note. So although baptism is not a means by which we enter a vital faith relationship with Jesus Christ, it is closely associated with faith.
In an April 6, 2009 article (Article ID: DB055-1)| entitled “Baptism Theology” by H. Wayne House, baptism is shown to be closely connected with, but not necessary for, conversion:
Baptism was an integral part of the overall experience of becoming a Christian in the earliest periods of the church. It was associated with being united with Christ (Rom. 6:4-5) and putting on Christ (Gal. 3:27). Even the forgiveness of sins is connected to baptism because it serves as the external statement of that internal event. It is even likely that baptism served analogously in becoming a member of the New Covenant community as a counterpart to the Old Testament practice of circumcision (Col. 2:11-12). The term “baptism” seemed to be used as a short form for the gospel, in which faith and repentance were expected (Matt. 28:19). At the least, it was not ancillary to the gospel, but a very real part of it. There is little question that baptism was not optional for one who named the name of Jesus Christ, and it was virtually the first thing a Christian did after responding in faith to the gospel (Acts 2:38; 8:34-38; 10:45-48; 16:31-34).
With all its importance, however, baptism was never absolutely necessary for a person to become justified before God. The New Testament insists only on the internal work of repentance/faith (e.g. John 3:15, 36; 5:24; Acts 2:21; 10:43; 15:9), this requisite given in the New Testament at least 60 times with no mention of baptism.33
As discussed in Post 17, the correct interpretation of mathēteuō is to make converts, i.e., to take actions (e.g., preach the saving gospel of Jesus Christ) such that lost people exercise biblical saving faith. The participles “baptizing” and “teaching,” which are participles dependent upon mathēteuō, must be carried out after conversion that comprises the result of mathēteuō.
COMMENTS ABOUT DR. COTTRELL’S ARGUMENTS
Dr. Jack Cottrell discusses Matthew 28:19-20 on pages 11-22 of his book Baptism – Biblical Study (College Press Publishing, Joplin, MO (1989) [7th printing in 2006]) in an effort to support the doctrine of baptismal regeneration. Let me comment on one of his arguments.
Please understand that there is no argument about the importance of water baptism as a rite. It is an important New Testament ordinance. The doctrine of baptismal regeneration is wrong because it teaches that water baptism is a requirement for salvation. On page 15, Dr. Cottrell summarizes his view of Matthew 28:19-20 [italics in the original]:
In terms of the Great Commission in Matthew 28:19-20, baptism is something taught before conversion with a view to becoming a disciple, while “teaching them to observe all that I commanded you” follows conversion and deals with the details of the Christian life.
The relevant word order in NA28 (Nestle-Arndt 28th Edition) reads:
μαθητεύσατε [make disciples of] … βαπτίζοντες αὐτοὺς [baptizing them] … διδάσκοντες αὐτοὺς [teaching them]
βαπτίζοντες and διδάσκοντες have the same grammar and both follow μαθητεύσατε. No grammatical rule teaches that the participle βαπτίζοντες should go before μαθητεύσατε while the participle διδάσκοντες should follow μαθητεύσατε. The only incentive to advance this sequence is to try to twist this passage to fit the doctrine of baptismal regeneration. Dr. Cottrell’s interpretation of Matthew 28:19-20 to argue that baptizing precedes conversion and teaching following conversion is an example of eisegesis. In other words, he reads the doctrine of baptismal regeneration into his interpretation rather than to analyze the passage and see where it goes.
CONCLUSION
My exegesis shows that the only proper interpretation of Matthew 28:18-20 is that Matthew intended to convey to his audience that Jesus commanded the disciples to move out with confidence to the entire world whereby they would take the necessary actions whereby lost people would be saved; and after conversion, that saved people would be water baptized and taught all that Jesus had commanded.
In light of the vast amount of Scripture that teaches salvation is by pisteuō alone in Jesus Christ and not by works (ergon), my interpretation complies with the doctrine of analogy by faith. Further, my interpretation is consistent with the doctrine of the perspicuity of Scripture, i.e., it is clear that conversion occurs first followed by baptizing and teaching.
The logical application of my interpretation is that Matthew 28:19-20 does not support the doctrine of baptismal regeneration. In other words, Matthew 28:18-20 does not teach that water baptism is a requirement for salvation.
As a final comment, Dr. Cottrell’s interpretation of Matthew 28:19-20 to argue that baptizing precedes conversion and teaching following conversion is an example of eisegesis.
VERY IMPORTANT IF YOU BELIEVE IN BAPTISMAL REGENERATION
Finally, let me quote gotquestions.org (lonk: https://www.gotquestions.org/baptism-Mark-16-16.html ):
If you believe in baptismal regeneration, you would do well to prayerfully consider whom or what you are really putting your trust in. Is your faith in a physical act (being baptized) or in the finished work of Christ on the cross? Whom or what are you trusting for salvation? Is it the shadow (baptism) or the substance (Jesus Christ)? Our faith must rest in Christ alone. “We have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace” (Ephesians 1:7).
Please read and take to heart what I write in the section entitled “IF YOU ARE NOT A CHRISTIAN.”
IF YOU ARE UNSURE ABOUT YOUR SALVATION
If you are unsure about your salvation, you need to check out my book The Salvation Meter: Biblical Self-Diagnostic Tests to Examine Your Salvation and Spiritual Growth (book link at Xulon Press: https://www.xulonpress.com/bookstore/bookdetail.php?PB_ISBN=9781662828638 ). At Amazon the book link is https://www.amazon.com/Salavation-Meter-Biblical-Self-Diagnostic-Spiritual/dp/1662828632 . I also have a website in which I am updating the content in the book. The link to my website for the book is https://thesalvationmeter.com .
IF YOU ARE NOT A CHRISTIAN
… please (1) read through “God’s Plan of Salvation” so you can understand what God did for you through His only unique Son, Jesus Christ, and (2), from the bottom of your heart, pray the “Sinner’s Prayer” meaning every word. If you do, you will be reconciled to God – saved – through Jesus Christ.
God’s Plan of Salvation
In the beginning, God, who is holy, created the entire universe. As a part of His creative actions, He made humans in His image to know Him. For a while, everything was right between God and our ancestors, Adam and Eve. But Adam sinned, and his sin was passed down to all of humankind whereby we became separated from God. Nothing we could do on our own could bridge that separation so that without God’s intervention, hell would be our eternal destination.
Fortunately for us, in His great love and mercy God provided humankind with the only means of salvation, which is through Jesus Christ who is God’s only unique Son. While retaining His deity, God the Son became a man in Jesus, lived a perfect life, and died on the cross, thus fulfilling the law Himself and taking on Himself the punishment for the sins of all those who would ever repent and trust in Him for their salvation. Jesus rose from the dead, showing that God the Father accepted Christ’s sacrifice and that God’s wrath against us has been exhausted. He now calls us to repent of our sins and trust alone in what Christ did to save us.
If we repent of our sins and completely trust in Christ alone that He died for our sins and rose to life from the dead, we are born again into a new life, an eternal life with God.
Scripture References: Genesis 1:1, 27, 31; Habakkuk 1:13; Genesis 2:7, 18, 21-25; Genesis 3:1-7, 23-24; Isaiah 59:2; Romans 3:19-20, 23; 5:17-19; Ephesians 2:8-9; Romans 6:23; John 14:6; Acts 4:12; 1 Corinthians 15:3; 1 John 4:10; John 3:16-18; Mark 1:15; Romans 1:4; 4:25; John 3:5-8; 1 Peter 1:3.
“Sinner’s Prayer”
Lord, Jesus Christ, the only unique Son of God, thank You for Your free gift of eternal life. I know I’m a sinner who cannot save myself no matter what I do, and I deserve to spend eternity in hell. But, I know that because You loved me so much, You voluntarily died on the cross for me taking my sins upon Yourself, and You physically bodily rose from the grave showing that Your sacrificial death was sufficient payment to give me eternal life in Heaven. I now repent of my sins and trust alone in what You did for my eternal salvation. Please take control of my life as I now receive You as my Lord and Savior. Thank You so much for saving me. I am now Yours forever! (Scripture references: John 1:1-4, 11-14; John 3:16; Romans 6:23; Ephesians 2:8-9; Romans 3:21-26; Isaiah 53:4-6; Mark 1:15; Acts 16:31; Acts 4:12; Romans 10:9-10, 13; 1 Corinthians 15:3-4; John 10:27-29).
Upon your salvation, you must find a spiritually solid Bible-believing church that (1) teaches that the sixty-six books of the Bible are the inspired, inerrant, and infallible Word of God, (2) believes in the doctrine of the Trinity, which means that there is one God who eternally exists as three distinct Persons — the Father, Son, and Holy Spirit – and each Person is fully God, and (3) teaches that salvation is by grace through faith and not by works (e.g., water baptism by immersion).
ONE CAUTIONARY POINT. Please do not make the mistake of thinking that once you become a Christian, your life will become easy. Most likely, it will become more difficult. God’s blessing of salvation and life’s difficulties are not mutually exclusive. Jesus told His disciples, “If the world hates you, remember that it hated me first.” John 15:18 (NLT). Always keep in mind that you have an eternal home in heaven waiting for you per John 14:2–4 (NLT):
2 There is more than enough room in my Father’s home. If this were not so, would I have told you that I am going to prepare a place for you? 3 When everything is ready, I will come and get you, so that you will always be with me where I am. 4 And you know the way to where I am going.”
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