Understanding the Great Commission: Making Disciples of All Nations

Scholarship aligns with the church's mission to “make disciples of all nations.” However, there is confusion about how disciples are made within the context of the Great Commission. R. T. France highlights the sentence structure, stating, “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 focus on the participles but on the interpretation of “baptizing them in the name of the Father, Son, and Holy Spirit” (Matthew 28:19b). This raises several questions: What is baptism? What are disciples baptized into? How does this happen?

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Immersion in What?

The topic of “baptism” is highly debated even today. It is understandable why there is little consensus on what Jesus communicates in Matthew 28:19. Donald A. Hagner points out that the disciples “baptize new disciples.”[2] However, Jesus never said “new disciples.” This insertion of “new” seems to be a presupposition that affects interpretation. Blomberg notes, “Baptism will most naturally refer to that which John and Jesus have already practiced.”[3] The concept of water baptism appears to be the most common understanding shared by France, Hagner, and Morris.

R. T. France acknowledges the possible presupposition, noting that there is no indication that Jesus’s followers were baptized.[4] He concludes that the lack of explanation of baptism here (and how water baptism relates to baptism with the Holy Spirit and fire) is due to the practice being familiar to the disciples.[5] France’s two statements seem to conflict; one suggests there is no indication, while the other asserts that the disciples were familiar with the practice of baptism.

The Meaning of Baptism

None of these explanations of βαπτίζοντες account for Mark 10:38, where Jesus asks, “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, specifically Matthew 20:22 KJV. This paper does not aim to argue textual criticism; however, it is important to note that Jesus used βαπτίζω in at least one other context than John’s Baptism. Therefore, the assumption that Jesus refers to John’s baptism or water baptism is not straightforward.

James A. Brooks comments on Mark 10:38, stating, “As for Jesus, the metaphors ‘cup’ and ‘baptism’ signify his coming death.” For the disciples, these could refer to martyrdom but do not necessarily do so. They could also refer to any suffering for their faith.[6] Here, Jesus seems to use βαπτίζω as a reference to immersion into His death. This reference to death is 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, stating, “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 states regarding 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,” specifically “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 communicates about the nature of baptism. If βαπτίζοντες refers to John’s baptism, then, as Hagner states, it is a liturgical practice.[9] Blomberg suggests that this action shows submission to the power and authority of Jesus.[10]

The question, “What is the name?” must be addressed. Is it merely the pronunciation of “Father, Son, and Holy Spirit” during water baptism, or is it more profound? J. A. Motyer in the New Bible Dictionary states, “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.

Teaching and Observing

The natural next step of “teaching them to observe all that I commanded you” occurs as maturing disciples guide non-disciples and present disciples through the Scriptures. The authority of Jesus continues here, as R. T. France notes, “The basis of living as the people of God will henceforth be the new ‘commandments’ given by Jesus.”[12] It is logical to conclude that Matthew, in his Gospel, presents these commands. Yet, the pattern is one 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. 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.

Conclusion

In summary, the process of making disciples involves understanding baptism and its significance. It is not merely a ritual but a profound immersion into the life, death, and resurrection of Jesus Christ. Discipleship is a journey that requires teaching and observing the commandments of Jesus. As believers engage with the Scriptures, they grow in their faith and are equipped to share the Gospel with others.

Disciples are made through immersion in the Scriptures, fostering a deeper understanding of God’s character and His redemptive plan. This journey of faith is essential for every believer, as it transforms lives and impacts communities.

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

[2] Hagner, Matthew 14-28, Vol. 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, Vol. 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.