Discover the unexpected origins of a core Christian ordinance as we scrutinize the scriptural underpinnings of baptism, specifically the contested authenticity of Matthew 28:19. The familiar Trinitarian baptismal formula is the center of a scholarly debate, with some experts suggesting it may not have been part of the earliest manuscripts. We're joined by G.R. Beasley-Murray, a respected theologian, who offers his insights into the possible evolution from a Christocentric to a Trinitarian directive, reflecting the shifting tides of early Christian theology.
This episode takes you through a historical labyrinth, guided by references from Hastings Bible Dictionary and Eusebius’s 'Proof of the Gospel,' as we peel back layers of textual and theological history. We explore the symmetrical rhythm of Matthew's Gospel, the early Christian emphasis on Jesus' name in baptism, and the suggestion that the Trinitarian formula might be a later addition. Beasley-Murray's evaluation of the accounts in Acts provides a contrasting perspective on how baptism was practiced in the early church, challenging listeners to question the intersection of scripture, tradition, and historical context in the development of Christian doctrines.
Discover the unexpected origins of a core Christian ordinance as we scrutinize the scriptural underpinnings of baptism, specifically the contested authenticity of Matthew 28:19. The familiar Trinitarian baptismal formula is the center of a scholarly debate, with some experts suggesting it may not have been part of the earliest manuscripts. We're joined by G.R. Beasley-Murray, a respected theologian, who offers his insights into the possible evolution from a Christocentric to a Trinitarian directive, reflecting the shifting tides of early Christian theology.
This episode takes you through a historical labyrinth, guided by references from Hastings Bible Dictionary and Eusebius’s 'Proof of the Gospel,' as we peel back layers of textual and theological history. We explore the symmetrical rhythm of Matthew's Gospel, the early Christian emphasis on Jesus' name in baptism, and the suggestion that the Trinitarian formula might be a later addition. Beasley-Murray's evaluation of the accounts in Acts provides a contrasting perspective on how baptism was practiced in the early church, challenging listeners to question the intersection of scripture, tradition, and historical context in the development of Christian doctrines.
Speaker 1:
Notes on Matthew 2819. I have recently come across some interesting articles regarding Matthew 2819. I first noted this in looking at Hastings Bible Dictionary, where it says it has been customary to trace the institution of the practice of baptism to the words of Christ recorded in Matthew 2819, but the authenticity of this passage has been challenged on historical as well as on textual grounds. It has been shown in multiple places that the earliest manuscripts of Matthew do not contain the phrase in the name of the Father and of the Son and of the Holy Ghost. An early church historian documents the original scripture as having said Go and make disciples of all nations in my name, which would line up well with how Luke recorded it in Luke 2447, that baptism and remission of sins should be preached in his name. With that said, here are three references to this point from a historical point of view. With one word and voice, he said to his disciples Go and make disciples of all nations in my name, teaching them to observe all things whatsoever. I have commanded you. Proof of the Gospel by Eusebius, book 3, chapter 6, page 152. The disciples are further told to baptize the second of the par-sipples, functioning as supplementary imperatives new disciples. The command to baptize comes as somewhat of a surprise, since baptism is referred to earlier. Only in Chapter 3 and 21, verse 25, where only John's baptism is described Among the Gospels. Only in John 3, 22, and Chapter 4, 1 and 2, do we read of Jesus or his disciples baptizing others. Matthew tells us nothing concerning his view of Christian baptism. Only Matthew records this command of Jesus, but the practice of the early Church suggests its historicity. Acts 2, 38, and 41, 8, 12, and 38, 9, 18, 10, 48, 19, 5, 22, 16, etc. The threefold name, at most only in incipient Trinitarianism, in which the baptism was to be performed, on the other hand, seems clearly to be a liturgical expansion of the evangelist, consonant with the practice of his day.
Speaker 1:
There is a good possibility that in its original form, as witnessed by the Antonising Eusebian form, the text read Make Disciples in my Name. The shorter reading preserves the symmetrical rhythm of the passage, whereas the triadic formula fits awkwardly into the structure, as one might expect if it were in interpolation, on the other hand, argues for a concentric design with the triadic formula at its center. It is Cosmola, however, who has argued most effectively for the shorter reading, pointed to the central importance of the name of Jesus in early Christian preaching the practice of baptism in the name of Jesus and the singular in his name, with reference to the hope of the Gentiles in Isaiah 42, verse 4, quoted by Matthew in chapter 12, verses 18 through 21,. As Carson rightly notes of our passage, there is no evidence we have Jesus using the Trinitarian verb here. The narrative of Acts notes the use of the name only of Jesus Christ in baptism, or simply the Lord Jesus, from word Biblical commentary.
Speaker 1:
So a whole group of exigents and critics have recognized that the opening declaration of Matthew 28, 18, demands a Christological statement to follow it. All authority in heaven and on earth has been given to me leads us to expect. As a consequence, go and make disciples unto me among all the nations, baptizing them in my name, teaching them to observe all things I commanded you. In fact the first and third clauses have that significance. It looks as though the second clause has been modified from a Christological to a Trinitarian formula in the interests of the liturgical tradition. Gr. Beasley, murray. Baptism in the New Testament, page 83.