How Do We Make Disciples? Through Scripture Immersion

Scholarship agrees with the church's mission, “make disciples of all Nations,” yet there seems to be much confusion on how disciples are made within the context of the Great Commission. R. T. France, speaking of the sentence structure, says, “The sentence structure is of a main verb in the imperative, “make disciples,” followed by two uncoordinated participles, “baptizing” and “teaching,” which spell out the process of making disciples.[1] The disagreement does not center around the uncoordinated participles, but rather the interpretation of “baptizing them in the name of the Father, Son, and Holy Spirit” (Matthew 28:19b). Several questions arise; what is baptism, in what are disciples baptized into, how does this happen?

Immersion in What?

The subject of “baptism” is highly debated even today. Thus, it makes sense why there is little consensus on what Jesus is communicating in Matthew 28:19. Donald A. Hagner indicates that the disciples “baptize new disciples.”[2] The problem is that Jesus never said, “new disciples.” The insertion of “new” seems to be a presupposition that impacts his interpretation of βαπτίζοντες. Blomberg notes in passing, “Baptism will most naturally refer to that which John and Jesus have already practiced.”[3] The concept of water baptism seems to be the most common understanding shared by France, Hagner, and Morris.

Though R. T. France brings to light the possible presupposition here, noting that there is no indication that Jesus’s followers were baptized.[4] His conclusion is, “In that case the lack of explanation of baptism here (and of how water baptism relates to baptism with the Holy Spirit and fire) is to be explained by the fact that, despite Matthew’s earlier silence on the subject, the practice was already familiar to the disciples.”[5] France’s two statements seem to conflict; in one, there is no indication, and in the other, it is a fact that the disciples were familiar with the practice of baptism.

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None of these explanations of βαπτίζοντες account for Mark 10:38, “But Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?” The Textus Receptus Manuscripts include this use of βαπτίζω in Matthew’s Gospel, Matthew 20:22 KJV, “But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able.” This paper is not a Textual Criticism argument; however, the point is that Jesus used βαπτίζω in at least one other way than John’s Baptism. Thus, the assumption that Jesus refers to John’s baptism or water baptism is not straightforward.

To this end, James A. Brooks comments on Mark 10:38, “As for Jesus the metaphors “cup” and “baptism” signify his coming death. As for the disciples, they could refer to martyrdom but do not necessarily do so. They could refer to any kind of suffering for their religious faith.”^[6] Here, Jesus seems to be using βαπτίζω as a reference to immersion into His death. This reference to death appears to be further explained by Paul in Romans 6:3-7,

Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection, knowing this, that our old self was crucified with Him, in order that our body of sin might be done away with, so that we would no longer be slaves to sin; for he who has died is freed from sin.

The New International Dictionary of New Testament Theology affirms this saying, “Baptism ‘to Christ’ is baptism ‘to His death’ (Rom. 6:3 ff.); it relates to Christ’s redemptive action.”[7] Furthermore, the Exegetical Dictionary of the New Testament says of Mark 10:38, “They will suffer with their Messiah, and thus experience something of the soul immersed in grief.”[8]

In the NAME

            In Mark 10:38 (possibly Matthew 20:22) and Romans 6:3, baptism is “into” Christ Jesus’s death. In Matthew 3:11, baptism is with “water” and with “the Holy Spirit and fire.” In Matthew 28:19, baptism is not “with” but rather “in,” “In the name of the Father, the Son, and the Holy Spirit.” This difference could be a slight nuance or very significant in understanding what Jesus is communicating about the nature of baptism. If βαπτίζοντες is a reference to John’s baptism, then as Hagener says, it is a liturgical practice.[9] Blomberg says that this is an action that shows submission to the power and authority of Jesus.[10]

            The following question, “What is the name?” must be addressed. Is it nothing more than a pronunciation of “Father, Son, and Holy Spirit” upon baptizing with water, or is it more? J. A. Motyer in the New Bible Dictionary says of the topic, “name,”

The name is thus a summary way of stating what God is in Himself (His name is all that is known to be true about Him and His motives of action) and also what God is to others, allowing them to know His name (letting them into His truth) as sharing His name with them (letting them into His fellowship).[11]

Jesus declares this act of baptizing to be “in the name,” with the name representing the character and work of the individual. Disciples are made by baptizing in the truth of who God is, what He has done, what He is doing, and what He will do. Or immersing the individual(s) in the Scriptures.

Thus, the natural next step of “teaching them to observe all that I commanded you” will occur as maturing disciples walk non-disciples and present disciples through the Scriptures. The authority of Jesus continues here, as R. T. France says, “The basis of living as the people of God will henceforth be the new “commandments” given by Jesus.”[12] It is natural to conclude that Matthew, in his Gospel, presents these commands. Yet, the pattern is of observation; thus, disciples are to teach others to be diligently watchful over the commandments received in Matthew, and the other circulated Gospels and letters at that time. The Disciples can do this confidently, knowing that the authoritative Jesus Christ promises to be with them and all who would come after them as they make disciples of all who are far off and all who are near to God.

[1] France, The Gospel of Matthew, NICNT, 1115.

[2] Hagner, Matthew 14-28, Vo. 33B, 887.

[3] Blomberg, Matthew, Vol. 22,  432.

[4] France, The Gospel of Matthew, NICNT, 116.

[5] France, The Gospel of Matthew, NICNT, 116.

^[6] James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 168.

[7] Colin Brown, Ed., The New International Dictionary of New Testament Theology, Vol. 1, (Grand Rapids: Zondervan, 1986), 146-147.

[8] Horst Baltz, et al., Exegetical Dictionary of the New Testament, Volume 1, (Grand Rapids: William B. Eerdmans, 1990), 193. 

[9] Hagner, Matthew 14-28, Vo. 33B, 887.

[10] Blomberg, Matthew, Vol. 22,  432.

^[11] J. A. Motyer, et al., “Name,” New Bible Dictionary, (Downers Grove, IL: InterVarsity Press, 1996), 801–802.

[12] France, The Gospel of Matthew, 1118.