Abstract
Matthew 28:19 is commonly cited as an explicit Trinitarian formula. This article argues that such a reading is linguistically unsupported, exegetically inconsistent with New Testament baptismal practice, and theologically out of step with the patterns of Jesus’ own teaching. A closer examination of the Greek phrase εἰς τὸ ὄνομα shows that the verse expresses not a liturgical formula but a purpose-directed transformation. The “Name” shared by the Father, the Son, and the Holy Spirit is not a metaphysical identity but a moral and relational characteristic—the divine attribute of mercy. Baptism, therefore, is the ritual entrance into this divine mercy, consistent with John the Baptist’s “baptism into repentance” and Peter’s “baptism for the forgiveness of sins.” Scriptural evidence and early Christian practice confirm the non-formulaic and non-Trinitarian nature of the passage.
1. Introduction
Matthew 28:19—often called the Great Commission—features one of the most debated ritual phrases in early Christian literature:
“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.” (Matt 28:19, NRSV)
Traditional Christian theology has taken this as Jesus’ institution of a Trinitarian baptismal formula. However, such a reading assumes that “in the name” refers to a verbal formula rather than a directional or purposive act.
The purpose of this article is to reexamine this assumption by:
- Conducting a linguistic analysis of the phrase εἰς τὸ ὄνομα;
- Demonstrating how biblical and Second Temple usage of “name” points to character rather than “person”;
- Comparing Jesus’ phrase with other baptismal idioms in the New Testament;
- Analyzing baptismal practice in Acts and early Christian writings;
- Developing the theological implications of baptism as “immersion into divine mercy.”
2. Linguistic Analysis of the Prepositional Phrase εἰς τὸ ὄνομα
2.1 The Force of εἰς + Accusative
In Classical and Koine Greek, εἰς with the accusative case normally expresses:
- direction (“into,” “toward”),
- purpose / aim (“for the sake of”),
- result (“leading to”).
It is not used to indicate the instrument of a ritual formula, nor is it the standard preposition for “in the name of” in legal contexts (for which ἐν + dative is typical).
Examples of Purpose/Result εἰς Constructions
- εἰς μετάνοιαν — “for the purpose of repentance” (Matt 3:11)
- εἰς ἄφεσιν τῶν ἁμαρτιῶν — “for the forgiveness of sins” (Acts 2:38)
- εἰς τὸν θάνατον — “into death” (Rom 6:3)
- εἰς θεὸν — “toward God” (1 Pet 1:21)
In none of these examples does εἰς refer to a spoken formula. It always indicates aim, direction, or transformation.
2.2 Applying This to Matthew 28:19
Thus εἰς τὸ ὄνομα in Matt 28:19 is best translated:
- “into the Name,”
- “toward the Name,”
- “for the purpose of the Name.”
This makes baptism an initiatory transformation, not a liturgical recitation.
3. The Semantics of “Name” (ὄνομα / שֵׁם) in Biblical Literature
3.1 Name as Character / Reputation
In Hebrew and Greek idioms, a “name” is not primarily a label but a summary of character or reputation.
Classical texts:
- Prov 22:1 — “A good name is to be chosen rather than great riches.”
Greek parallels:
- ὄνομα καλόν (good name) = good character, honorable reputation.
3.2 God’s Name Revealed as Mercy
The Scriptures consistently define God’s Name through moral qualities, not metaphysical categories.
Hebrew Bible
Exodus 34:6–7 — God reveals His Name to Moses:
“YHWH, YHWH, a God merciful and gracious, slow to anger… forgiving iniquity.”
- Psalm 103:8 echoes the same Name.
New Testament
Luke 6:36 —
“Be merciful, just as your Father is merciful.”
This is a direct appeal to the Name of God as His essential character.
3.3 Jesus’ Use of “Name”
Jesus uses “name” to express moral identity:
- “I have manifested Your Name to the disciples” (John 17:6).
He clearly did not pronounce the Tetragrammaton; He revealed God’s character.
Thus the shared “Name” of Father, Son, and Spirit in Matt 28:19 is best understood as their shared divine attribute—namely, mercy.
4. Comparison with Other NT Baptismal Language
New Testament baptism is consistently described in purpose-directed terms, not formula-recitation terms.
4.1 John the Baptist: Baptism Into Repentance
“I baptize you into repentance.” (Matt 3:11)
The goal is transformation of mind and heart, expressed through humility and confession.
4.2 Peter: Baptism For Forgiveness
“Be baptized… for the forgiveness of sins.” (Acts 2:38)
Again, the focus is on the result, not on verbal formulas.
4.3 Paul: Baptism Into Christ and Into Death
“All of us who have been baptized into Christ Jesus were baptized into his death.” (Rom 6:3)
The point is participation in Christ’s transformative life.
4.4 Consistency With Matthew 28:19
Thus Matthew’s phrasing fits this pattern: baptism is directed toward a transformation—into the divine Name (= character), not into a doctrinal formula.
5. Scriptural and Historical Evidence Against a Trinitarian Formula Interpretation
5.1 Acts: Every Baptism Is in the Name of Jesus Alone
The book of Acts consistently shows the apostolic practice:
- Acts 2:38 — in the name of Jesus Christ
- Acts 8:16 — in the name of the Lord Jesus
- Acts 10:48 — in the name of Jesus Christ
- Acts 19:5 — in the name of the Lord Jesus
If Matt 28:19 were a required liturgical formula, the apostles systematically ignored Jesus’ command—an impossible conclusion.
5.2 Early Christian Writings
The Didache (late 1st/early 2nd century) contains a triadic baptismal pattern but does not treat it as dogmatic or metaphysical. Early Christian liturgy displays diversity, not uniformity.
This diversity indicates that no fixed “Trinitarian formula” existed in the earliest Christian communities.
6. Theological Implications: The Shared Divine Name as “Mercy”
6.1 Mercy as the Unifying Attribute
The Father:
- Luke 6:36 — “Father is merciful.”
- Exod 34:6 — Name = mercy.
The Son:
- Luke 23:34 — “Father, forgive them.”
- Matt 9:13 — “I desire mercy, not sacrifice.”
The Spirit:
- Gal 5:22–23 — fruit includes gentleness, patience.
- Rom 5:5 — God’s love poured into hearts through the Spirit.
6.2 Baptism as Entry Into Divine Mercy
Therefore, “baptizing into the Name” is baptism into the shared character of the Father, Son, and Spirit:
the life of mercy, forgiveness, and compassion.
7. Conclusion
Matthew 28:19, when read according to the linguistic force of εἰς τὸ ὄνομα, biblical usage of “name,” New Testament baptismal patterns, and the ethical emphasis of Jesus’ own teaching, cannot be understood as instituting a Trinitarian baptismal formula.
Rather, Jesus commands His disciples to immerse converts into the divine character, the Name shared by Father, Son, and Spirit—the Name of mercy.
Thus, baptism is not formulaic but transformative, not metaphysical but ethical, not doctrinal but relational. It is the entry into a life shaped by the mercy of God, revealed in the Father, embodied by the Son, and actualized in believers through the Holy Spirit.