RP 108 THE DOCTRINE OF WATER BAPTISM
#2. Water Baptism in the Name of the Lord Jesus Christ

#2.1 BAPTIZED IN WHO'S NAME?

Introduction 2.1: Whether people baptize by sprinkling, pouring, immersion, or any other variation, it seems universally accepted by Christian denominations everywhere that some sort of words are spoken during the process of water baptism. If nothing was said at all, there would have been little point in Paul re-baptizing those who were baptized by John the Baptist (Acts 19:1-5). However, even among those who baptize by the correct method of full immersion, there is still some disagreement about what is said during the process. The purpose of this section is to determine from the scripture, and only the scripture, what should be said, if anything. This means that we will take no account of non-biblical references, because God has told us not to add to his words (Deut 4:2; 12:32; Proverbs 30:6; Revelation 22:18), or of any traditions that may have been followed by people for centuries. For the Lord Jesus himself said to the scribes and Pharisees:
(Matthew 15:3) "Why do you also transgress the commandment of God by your tradition?"
(Matthew 15:6) "Thus have you made the commandment of God of none effect by your tradition."
(Mark 7:9) "Full well you reject the commandment of God, that you may keep your own tradition."
(Mark 7:13) "Making the word of God of none effect through your tradition,"
If we are prepared to take only God's word as the authority for what we should do and say, then we must be prepared to lay aside all traditions, and former beliefs that are proven to be contrary to his word. Only then can God bless us, and bring all true followers of Jesus into the unity that he prayed for before his death; "That they all may be one; as you Father are in me, and I in you, that they may be one in us; ... that they may be one, even as we are one: ... that they may be made perfect in one:" (John 17:21-23; See #2.21 Note 3).

#2.11 THE MEANING OF "THE NAME"

Introduction 2.11: Before we examine whose name we should be baptized in, it would be wise to consider what "a name" means according to scripture. In fact a name can indicate several different things, but for the purposes of this study we will examine just three:

#2.111 The Name can indicate physical characteristics

The fact that a name can indicate some physical characteristic can be seen from the example of Esau, Jacob's brother, when he was born:
(Genesis 25:25) "And the first came out red, all over like a hairy garment; and they called his name Esau."
Esau means "hairy", which was one of his physical characteristics (Genesis 25:25; 27:11), and was given to him when he was born, although he was later also called Edom, which means "red" (Genesis 25:30). Paul is our New Testament example (See #2.22 Note 3).

#2.112 The Name indicates authority

What did Jesus mean when he said, "I am come in my Father's name" (John 5:43)? One meaning is that he came in his Father's authority. The Father sent him (Mark 9:37; Luke 4:18; John 3:17; 4:34; 5:23; 5:30), he gave him work to do (John 5:36; 9:4; 17:4), and Jesus did these works in his Father's name (John 10:25). Also the scripture says:
(John 3:35) "The father loves the Son, and has given all things into his hand."
(John 5:26-27) "For as the Father has life in himself; so has he given to the Son to have life in himself; and has given him authority to execute judgement also,"
(John 13:3) "Jesus, knowing that the Father had given all things into his hands,".
The Father had handed full authority over to Jesus, who again confirmed this when he said, "All authority was given to me in heaven and on earth." (See #2.12; #2.21 Note 1; #2.22 Note 4). He was not just saying that this authority had been given to him after his resurrection, but also that he had this authority during his earthly ministry, before his death (See #2.21 Note 1).
Often when people were appointed to a new position of authority they would be given a new name. Pharaoh gave Joseph a new name when he appointed him ruler over all Egypt (Genesis 41:45), Daniel and his three companions were renamed when they went into exile in Babylon (Dan 1:6-7), while Jesus gave Simon the name Peter when he was appointed to go and preach (Mark 3:13-16). When Jesus sent his disciples to preach, "he ... gave them power (Gr. dunamin, Gtr. dunamin) and authority (Gr. ecousian, Gtr. exousian) over all demons, and to heal sicknesses." (Luke 9:1), and to some other disciples he said, "I give to you authority (Gr. ecousian to tread on serpents and scorpions, and over all the power (Gr. dunamin) of the enemy:" (Luke 10:19). What then is this authority that Jesus gave to his disciples? Partly his name: for "at the name of Jesus, every knee should bow, of things in heaven, and things in earth, and things under the earth;" (Philippians 2:10). So when they cast out demons in his authority, they did it "in the name" of Jesus (Mark 9:38; 16:17; Luke 9:49; 10:17), and when they healed the sick in his authority, they also did it "in the name" of Jesus (Acts 3:6; 4:10) (See also #2.13 Note 2,3,4). Thus we may conclude that there are times when the word "name" literally means "authority", and times when "in my name" literally means "in my authority"; the context should tell us.

#2.113 The Name reveals the Character

For this study this is an important consideration, because it reveals another fundamental aspect what Jesus was talking about when he said, "baptizing them in the name of the Father, and of the Son, and of the Holy Spirit:" (Matthew 28:19). The fact that the name reveals the character is true for people as well as for God. Nabal is a good example, Nabal means "folly" (acts of foolishness), and his wife Abigail said of him, "as his name is, so is he;" (1 Sam 25:25). Nabal was a foolish man, and his name revealed it. The name Jacob means "heelcatcher, supplanter, deceiver, defrauder", the very character of Jacob. Esau said of him, "Is not he rightly named Jacob? for he has supplanted me these two times: he took away my birthright; and, behold, now he has taken away my blessing." (Genesis 27:36). Later, when his character changed, and he wrestled with "God", and prevailed (Genesis 32:24-30), God changed Jacob's name to Israel; "Your name shall be called no more Jacob, but Israel: for as a prince you have power with God and with men, and have prevailed." (Genesis 32:28). Israel has been variously translated to mean "Prince with God", or "Soldier of God", or "One who wrestles with God". Having prevailed against men (Genesis 25:29-34; 27:1-29; 31:1-55), and now with God (Genesis 32:24-30), as God's chosen, Jacob's name had to be changed to suit his new character. Changing someone's name often went along with a change of position or character; Jesus gave Simon the name Cephas (John 1:42), translated Peter (Matthew 10:2) (Gr. Petroj, Gtr. Petros), which means "a stone" or "a rock". It was a name which described something solid, steady, and firm, which he eventually was to be like.
We have already seen that when Jesus said, "I am come in my Father's name," (John 5:43), that he came with his Father's authority (See #2.112), but another meaning to the statement is that he came to manifest his Father's character. In every way Jesus portrayed the Father, to such a degree that he could say, "I and my Father are one." (John 10:30), and "he who has seen me has seen the Father;" (John 14:9). The very words that he spoke were exactly as the Father gave him to say (John 3:34; 8:28; 8:38; 12:50; 14:10; 17:8), and the works that he did were those given to him by the Father (John 5:36; 9:4; 17:4). One literal name can never reveal the fullness of the character of God, because he has far too many attributes, but in the Old Testament God revealed himself through many names, each one of which he used to reveal to his people some part of his nature or character. If we examine a few of these, it will help to clarify the point further. First the name hwhy (Htr. YHWH) which is used hundreds of times of God, and is usually translated "LORD", simply means "self-existing one". It reveals to us that attribute of God, that he is totally self-existent, and independent of any other being.
Another name is h)er;yI hwhy (Htr. YHWH Yireh) which simply means "the LORD will provide". When Isaac asked Abraham where the sacrifice was, he simply replied, "My son, God will provide (Elōhim Yireh) himself a lamb for a burnt offering:" (Genesis 22:8). Abraham went on to name the place "YHWH Yireh" meaning "the LORD will provide" (Genesis 22:14). This is an attribute of God's character, to provide for his people whatever they need, and was demonstrated to us through Jesus. During his earthly ministry, he provided wine for the wedding (John 2:1-11), food for the hungry (Matthew 14:15-21; 15:32-39), healing for the sick (Matthew 4:23; 9:35; Acts 10:38), and life for the dead (Matthew 9:25; Mark 5:41-42; Luke 7:14-15; 9:54-55; John 11:43-44). After that God provided Jesus as a sacrifice for us (Isaiah 53:10; 2 Corinthians 5:21), which Jesus submitted to voluntarily himself (John 10:17-18; Galatians 1:4; Hebrews 9:14). Paul pointed out that this attribute of God's character is also fulfilled for us now through Jesus, "But my God shall supply all your need according to his riches in glory by Christ Jesus." (Philippians 4:19). Thus we can say that the name "Elohim Yireh" reveals to us God's character as our provider.
Another name is K1)ep;ro hwhy (Htr. YHWH Rōphekā) which means "YHWH your healer". God revealed his attribute as a healer through this name when he said, "I am the LORD who heals you." (Exo 15:26), even though he stipulated a condition of obedience to receive. Jesus displayed this attribute of God's character when he healed "all who were oppressed of the devil;" (Acts 10:38), and "all manner of sickness and all manner of disease among the people." (Matthew 4:23). We also can obtain healing through Jesus today, by receiving the promises:
(Isaiah 53:5) "with his stripes we are healed."
(Matthew 8:17) "Himself took our infirmities, and bore our sicknesses."
(1 Peter 2:24) "by whose stripes you were healed."
Thus even before Jesus' time, God's character as a healer of his people was revealed through one of his names.
Another of God's names is y(iro hwhy (Htr. YHWH Rō 9ī) translated "The LORD is my shepherd;" (Psalm 23:1), which reveals God's character as a shepherd-like leader of his people. When God sought a new king for Israel after Saul's disobedience (1 Sam 15:1-23), he chose David the shepherd boy (1 Sam 16:1-13), who was described as "a man after his own heart," (1 Sam 13:14), again revealing his shepherd like character. This aspect of God was also revealed through Jesus during his earthly ministry, when he looked on the people and saw them as "sheep not having a shepherd:" (Mark 6:34). He went on to describe himself, saying, "I am the good shepherd:" (John 10:11; 10:14), and "the good shepherd gives his life for the sheep." (John 10:11), so when he gave his life for us, he fulfilled this attribute of God's character. Here is another example of where the name means character:
(Isaiah 7:14) "Therefore the LORD himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel."
This was the prophecy given by Isaiah when king Ahaz refused to ask a sign from the LORD (Isaiah 7:12). It was to be fulfilled through Jesus, and was confirmed by the angel of the Lord who spoke to Joseph in a dream, when he was thinking of putting Mary away because she had conceived:
(Matthew 1:21-23) "And she shall bring forth a son, and you shall call his name JESUS: for he shall save his people from their sins.
Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,
Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us."
His literal name was JESUS, not Emmanuel, which shows that "Emmanuel" was a character attribute of Jesus, and not his literal name.
So what can we conclude from all this? Simply that God has revealed his character to his people in the past through various names, and the word "name" can mean "character". Therefore when the word "name" appears in scripture, but does not literally fit with the meaning of the passage, or causes a conflict with other scriptures, then we can look at it in the "sense" of meaning "character", and thus make sense of any apparent contradiction.

#2.12 INTO THE NAME OF "THE FATHER, AND OF THE SON, AND OF THE HOLY SPIRIT"

MATTHEW 28:18-20 (KJV)
18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.
19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.

MATTHEW 28:18-20 (RPT)
18 And after he came, Jesus spoke to them, saying, All authority was given to me in heaven and on earth.
19 Go therefore, make disciples of all the nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit:
20 Teaching them to keep all things whatever I commanded you. And behold, I am with you all the days until the end of the age. Amen.

Note 1: There are some churches today who use this scripture to justify baptizing in "the name of the Father, and of the Son, and of the Holy Spirit," even though the early church never did it (See #2.13). Nevertheless, these being the words of Jesus, they have been given preference to the other scriptures which seem to contradict it. This scripture, however, refers to the true spiritual baptism, of which water baptism is just a small part, and for the following reasons it should not be used to justify speaking "the name of the Father, and of the Son, and of the Holy Spirit" during water baptism.

Note 2: Using "the name of the Father, and of the Son, and of the Holy Spirit" during water baptism is a failure to rightly divide, and correctly interpret the scripture, and fails on at least five points.
     (1) Out of the mouth of two or three witnesses every word shall be established (Deut 19:15; Matthew 18:16; John 8:17; 2 Corinthians 13:1)
As there are no other witnesses (scriptures) to support this point, it fails here.
     (2) Do not diminish from God's word (Deut 4:2; 12:32; Revelation 22:19)
Any attempt to interpret scriptures without a thorough study is diminishing from God's word, and it applies to all teachings which rely on one scripture only.
     (3) Make sense of the apparent contradictions (Neh 8:8)
Those who use "the name of the Father, and of the Son, and of the Holy Spirit" for water baptism, need to satisfactorily explain why the apostles never did it.
Why did Peter instruct baptism "in the name of Jesus Christ" (Acts 2:38)? and if this was wrong, why did the other eleven apostles who were with him (Acts 2:14) not rebuke him? Jesus promised that when the Holy Spirit came, which they had all just received, he would "bring to your remembrance all things that I said to you." (John 14:26). So if using "the name of the Father, and of the Son, and of the Holy Spirit" was the correct formula for water baptism, why didn't the Holy Spirit bring it to their remembrance at this time, and correct Peter?
Why did Philip baptize the Samaritans "in the name of the Lord Jesus." (Acts 8:16)? Why did Peter command the baptism of Cornelius and his household "in the name of the Lord." (Acts 10:48), and if this was wrong, why did the other six Jewish brethren from Joppa (Acts 10:23; 10:45; 11:12) not object? Also when the angel instructed Cornelius to send for Peter, he said to him, "he shall tell you what you ought to do." (Acts 10:6). Do we now assume that the angel instructed Cornelius wrongly, because Peter gave the instruction for baptism "in the name of the Lord."?
Why did Paul re-baptize the Ephesians "in the name of the Lord Jesus." (Acts 19:5)?
Do we have good scriptural answers to these questions? God's words are "all plain to him who understands," (Proverbs 8:9), so when it is correctly understood, all apparent contradictions can be satisfactorily explained. A failure to be able to do this is a failure to have rightly divided the word of God.
     (4) Consider the context
The whole context of this scripture is not to do with water baptism, but to do with the authority that Jesus had (Matthew 28:18), which he had previously passed on to his disciples (Matthew 10:1; Luke 9:1; 10:19). He was now instructing them how to bring others to the place to receive. By not considering the context, the true meaning of this scripture has been missed by those who use it to indicate the method of water baptism.
     (5) Check the original language
No scripture can be properly understood from faulty translations, and as no known perfect translations are available (2004) a good working knowledge of Greek and Hebrew is essential. This study will prove this point.

Note 3: The apostles had a very good knowledge of New Testament Greek; many could argue that not only did they speak it fluently, because it was the common language of most Mediterranean countries in those days, but they also wrote the New Testament in it. However, when they baptized new converts, they did not do it "in the name of the Father, and of the Son, and of the Holy Spirit", as Jesus appears to have instructed here. They baptized them "in the name of Jesus Christ" (Acts 2:38), and "in the name of the Lord" (Acts 10:48). Were the apostles deliberately disobedient to the words of Jesus? Or was it rather that they had a better understanding of the language than the modern churches today, and knew that Jesus was not referring to the words spoken over a water baptism when he said this?
(Luke 24:45) "Then opened he their understanding, that they might understand the scriptures."
An analysis of the Greek scripture will clarify.

Note 4: "into the name" (Matthew 28:19) (Gr. eij to onoma)
The two differences between the phrase eij to onoma (Gtr. eis to onoma) and the other ones used (Acts 2:38; 10:48), are firstly that this is the accusative case where the others are dative (See #2.13 Notes 2,3,4), and secondly the preposition eij (Gtr. eis) is used here instead of en (Gtr. en) and epi (Gtr. epi) Although it can vary in meaning according to the context, the preposition eij primarily means "into" when used with a transitive verb, and implies motion from the outside of something to the inside (DFH p105; WP p116). It can mean "in" in some cases, so let us look at two examples:
    (1) When used with a verb which does not imply motion
(John 2:11) "and his disciples believed in (eij) him
(John 7:5) "For neither did his brethren believe in (eij) him.
     (2) When it is used to show a location, where prior motion into is implied
(Matthew 2:23) "And he came and dwelt in (eij) a city called Nazareth;"
(Matthew 13:33) "Leaven, which a woman took, and hid in (eij) three measures of meal,"
(John 20:26) "then came Jesus ... and stood in (eij) the midst,"
It is used with the verb baptizw (Gtr. baptidzō), which means "I baptize", in this latter sense where it says, "Jesus came, ... and was baptized by John in (eij) Jordan." (Mark 1:9), but as baptism is a transitive verb implying motion, unless the context dictates otherwise, the preposition eij following it should be translated "into" (See #2).
The preposition eij is only ever used with the accusative case (DFH p105; WP p114), which usually refers to the direct object (in this case the thing being baptized into). It is never used with the dative case or in an instrumental sense (with one exception, "by Jerusalem" (Matthew 5:35), where the context is oaths). Therefore, "the name of the Father, and of the Son, and of the Holy Spirit" is what the believer is being baptized into, and not that which is used to perform the act (See #2.21).

Note 5: The sentence structure
The beginning of verse 19 literally reads, "Go therefore, make disciples of all nations, baptizing them ...". The word translated "make disciples of" (Gr. maqhteusate Gtr. matheteusate) (KJV teach) is the main verb of the sentence and is an aorist imperative in the Greek. It shows that this is what is being commanded to be done, and includes not only teaching, but also the learning by the student and obedience to what has been learned. The word translated "Go" (Gr. poreuqentej Gtr. poreuthentes) (KJV Go ye) is not a Greek imperative, that is, not a command, but rather an aorist participle which usually indicates something that has to be done before the main verb (DFH p57; JWW p152; WP p96). It cannot be applied in this sense, in this particular context, because it would not make sense in the parallel scripture:
(Mark 16:15) "And he said to them, Go (having gone?) into all the world, and preach the gospel to every creature."
In this context, therefore, there are some scholars who would translate this word as an imperative, that is a command, even though it is a participle in the Greek, because the participle takes on the nature of the main verb, which is an imperative. Many other similar examples could be quoted:
(Matthew 2:8) " Go and search diligently for the young child;"
(Matthew 2:20) " Arise, and take the young child ..."
(Matthew 22:9) " Go therefore into the highways,"
(Luke 14:10) " go and sit down in the lowest room;"
(Acts 9:6) " Arise, and go into the city,"
(2 Timothy 4:11) " Take Mark, and bring him with you:"
The point to note is that, in the KJV the main verb of the sentence, is "teach" and not "Go ye". Following the main verb we have two other verbs, "baptizing" and "Teaching", both of which are present participles in the Greek. The present participle usually refers to an action simultaneous with the main verb (WP p96; DFH p57; JWW p152), indicating that the teaching, the baptizing, and the discipling are all going on at the same time. It also indicates that the "baptizing" and the "teaching" are both going on for the same length of time as the "make disciples of". This should make it clear that the word "baptizing" (Matthew 28:19) is not referring only to the relatively instantaneous ordinance of water baptism, but rather to the much longer process of being spiritually baptized into obedience in thought (2 Corinthians 10:5), word, and deed (Romans 15:18). This is done as the word of God is written in our hearts (2 Corinthians 3:3), and we learn to "observe all things" (Matthew 28:20) that Jesus has commanded us (See #2.21). The word "disciple" also means "learner", so this could be translated "make learners of ... baptizing them ... Teaching them ...", which gives support to this view because it seems logical that the learning would have to go on at the same time as the teaching, doesn't it? The participles "baptizing" and "teaching" (Matthew 28:19-20) could then be considered in three ways.
     (1) As participles of means. In this case the participle indicates the means by which the action of the main verb is carried out. Examples:
(Matthew 6:27) "Which of you by taking thought can add one cubit to his stature?"
(Matthew 28:19-20) "make disciples of ... by baptizing " by teaching ..."
Grammatically, this interpretation is certainly a possibility.
     (2) As participles of attendant circumstance. In this case the participle indicates some action going on at the same time as the main verb, and is dependent on it, but is a different action to that of the main verb. It is therefore possible for the action of the main verb to be done without the action of the participles. Examples:
(Matthew 9:35) "Jesus went about ... teaching ... preaching ... and healing ..."
(Matthew 21:22) "Ask in prayer, believing,"
We can rule this out as a possible interpretation because it would mean that the "make disciples of" could be done without baptizing or teaching, and this is not possible.
     (3) As participles of identical action. In this case the participle describes the action of the main verb from a different point of view, but is identical to it. Examples:
(Matthew 5:2) "he ... taught them, saying,"
(Matthew 28:18) "Jesus ... spoke to them, saying,"
This would mean that the "make disciples of" and the "baptizing" (both in a physical and a spiritual sense) are the same process, and that the "make disciples of" and the "teaching" are the same process. If we understand that Jesus' command was to make perfect disciples (See #2.21 Notes), then the "make disciples of" and the "baptizing" are certainly the same process, both being completed only when perfection is obtained. However, "make disciples of" involves much more than "teaching", it involves the student learning, and conforming his life to obedience, so the most we could say in this context is that "teaching" is only part of the process, but the make disciples of cannot be completed without it (Ephesians 4:11-13). The favoured interpretation here then is that the participles, "baptizing" and "teaching", are participles of "identical action", with a secondary meaning of "means".

#2.13 IN THE NAME OF "THE LORD JESUS CHRIST"

ACTS 2:38
38 Then Peter said to them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and you will receive the gift of the Holy Spirit.

ACTS 8:14-16
14 Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them:
15 Who, when they came down, prayed for them, that they might receive the Holy Spirit:
16 (For as yet he was fallen upon none of them: only they were baptized into the name of the Lord Jesus.)

ACTS 10:47-48 (Peter)
47 Can any man forbid water, that these should not be baptized, who have received the Holy Spirit as well as us?
48 And he commanded them to be baptized in the name of the Lord. Then they asked him to stay a few days.

ACTS 19:4-5
4 Then Paul said, John indeed baptized with the baptism of repentance, saying to the people, that they should believe in him who would come after him, that is, on Christ Jesus.
5 When they heard this, they were baptized into the name of the Lord Jesus.

COLOSSIANS 3:17 (Paul)
17 And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.

Note 1: The words translated "of Jesus Christ" (Acts 2:38), "of the Lord" (Acts 10:48), and "of the Lord Jesus" (Acts 8:16; 19:5; Colossians 3:17), are all in the genitive case in the Greek. This shows uniformly that Christ is the possessor of the name, and there need be no confusion about this. However, the key words that need to be analyzed here are those translated "in the name", because here the construction in the Greek is slightly different in each case, which enables a more detailed analysis to be made, and thus a more accurate understanding to be obtained.

Note 2: "in the name" (Acts 2:38) (Gr. epi tw onomati)
tw onomati (Gtr. tō onamati) is the dative case in the Greek, and although the dative has several different uses, it is the instrumental case, and is used whenever it is required to express the means by which something is carried out (WP p112; DFH p69; JWW p69).
What Peter meant here, was that "the name of Jesus Christ" was one of the instruments to be used when people are baptized. Another instrument would be water (Luke 3:16) where the same dative case is used, but without a preposition. Compare other scriptures where we can do something epi tw onomati (in the name) of Jesus. These are; receive a little child (Matthew 18:5; Mark 9:37; Luke 9:48), come (Matthew 24:5; Mark 13:6; Luke 21:8), work a miracle (Mark 9:39), cast out demons (Luke 9:49), preach (Luke 24:37); speak (Acts 4:17; 4:18; 5:40), and teach (Acts 4:18; 5:28). All these things we can do using the name of Jesus, and on the authority of the name of Jesus, which all show that it is correct to use the name of Jesus Christ when we baptize also. There are some scriptures which leave little doubt that epi tw onomati can mean "using the name":
(Matthew 24:5) "many shall come in my name, saying, I am Christ; and shall deceive many."
(Mark 13:6) "many shall come in my name, saying, I am Christ; and shall deceive many."
(Luke 21:8) "many shall come in my name, saying, I am Christ;"
In each of these cases "in my name" is translated from the Greek epi tw onomati mou (Gtr. epi tō onomati mou), which literally reads "in the name of me". These are false Christ's who will deceive many (Matthew 24:5; Mark 13:6), so we can eliminate the fact that they come in Christ's character, or in his authority. This leaves one logical interpretation; they come "using his name", saying, "I am Christ".
Another example:
(Luke 1:59) "they called him Zacharias, after the name of his father."
This refers to the baby John the Baptist, where the words "after the name" (Gr. epi tw onomati) cannot refer to his father's authority, because when he was asked, he contradicted it (Luke 1:63). So here again, the Greek word epi (Gtr. epi) could mean "using", and being the instrumental case, the name was spoken: "they called him Zacharias, using the name of his father."
So it is with baptism also, when Peter said, "be baptized in the name of Jesus Christ" (Acts 2:38), he meant using the name of Jesus Christ.

Note 3: "in the name" (Acts 10:48) (Gr. en tw onomati)
The thing with which an act is done is called the INSTRUMENT, and is expressed in Greek by the dative case, sometimes with the preposition en, sometimes without it (DFH p69; WP p116).
The only difference between the expression en tw onomati (Gtr. en to onamati) and the previous one epi tw onomati (Gtr. epi tō onomati), is that the preposition en is used instead of epi. While the most common translation of epi with the dative case is "in" (53 times), the basic meaning of en is also "in", both having various other translations depending upon their uses. The preposition en is only ever used with the dative case (DFH p106; WP p114), and when used in an instrumental sense it could be translated "in" (John 14:14; Acts 16:18), or "by" (Romans 1:10; Acts 4:9; 7:35), or "with" (Luke 8:15; 22:49; John 1:26). It shows what is being used to perform a task. Look at other things that we can do en tw onomati (in the name) of Jesus. We can ask for something from the Father in prayer (John 14:13; 14:14; 15:16; 16:23; James 5:14), cast out demons (Mark 9:38; 16:17; Luke 10:17), deliver someone to Satan (1 Corinthians 5:4), preach (Acts 9:29), and heal the sick (Acts 3:6; 4:10). Again, in each of these cases we are using the name of Jesus, showing that we should use the name of "the Lord" when we baptize also. It is significant that when the disciples forbade a man casting out devils in Jesus' name, he was doing it in (en) the name of Jesus according to Mark (Mark 9:38), and in (epi) the name of Jesus according to Luke (Luke 9:49). This shows the degree of similarity and interchangeability between the two prepositions en and epi when used in an instrumental sense.
Other examples where en with the dative case literally means using:
(Revelation 2:16) "I ... will fight against them using the sword of my mouth."
(Revelation 2:23) "And I will kill her children using death;"
In these cases the Greek word en is translated "with", but obviously also means "using".

Note 4: "in the name" (Colossians 3:17) (Gr. en onomati)
The means by which or with which the action of the verb is carried out is put into the dative case, often with the preposition en, but sometimes without a preposition (WP p112, p116). Here, the difference between en onomati and en tw onomati (See Note 3), is just the absence of the definite article tw, equivalent to "the" in English. Often in New Testament Greek the article is omitted in the text, but is implied by the context. For example, see how wrong it would be to translate en onomati literally as "in a name" (2 Thessalonians 3:6; Colossians 3:17; Ephesians 5:20), where the article is omitted in each case. In these cases, the omission of the article makes no difference to the meaning, so en onomati here can also mean "in the name", and is thus the same as en tw onomati (See Note 3). Being the dative, instrumental case, this scripture says that we should do all (including baptism) using the name of the Lord Jesus.

Note 5: "in the name" (Acts 8:16; 19:5) (Gr. eij to onoma)
Here the preposition eij means "into", and the accusative case is used in the Greek, showing that "the name of the Lord Jesus" is the thing that the believers were symbolically baptized into (See #2.22). Although the name of the Lord Jesus Christ should be used to baptize believers, it is not implied by these scriptures (See #2.12 Note 4).

Note 6: Conclusion: "in the name of the Lord Jesus Christ"
Having examined the meaning of all those scriptures which could indicate what should be spoken at a believer's baptism, we can now put them together and see what the "rightly divided" scripture teaches. By way of example, let us say how we would study the truth of the end time, and the second coming of Jesus. We would have to examine the book of Revelation, together with the book of Daniel, Matthew 24:1-51; Mark 13:1-37; Luke 21:5-36), and many other passages which deal with this subject. Peter declared, "... no prophecy of the scripture is of its own interpretation." (2 Peter 1:20), showing that the relevant scriptures must be put together before they can be interpreted. Paul said, "For we know in part, and prophesy in part." (1 Corinthians 13:9), showing that each writer wrote "a part" of the whole, and these parts must be put together to get the truth. Paul also said, "In the mouth of two or three witnesses every word shall be established." (2 Corinthians 13:1), a principle which is confirmed by many other scriptures (Num 35:30; Deut 17:6; 19:15; Matthew 18:16; John 8:17). All of these scriptures indicate principles which we need to take into consideration before we attempt to interpret the meaning of any scripture. This is how we rightly divide the word of God (2 Timothy 2:15). So by putting all the relevant scriptures together, and then meditating on them, this is how we would obtain the truth.
By way of another example, let us examine the inscription that was placed on the cross when Jesus was crucified, because each writer gave a slightly different version:

As we can see, each writer missed out some part of the inscription that was supplied by another: "For we know in part," (1 Corinthians 13:9), but when the whole is put together, we get:

No single writer gave the whole inscription correctly, and this shows how easy it is to fall into error when any doctrine is based on one scripture only. Those who baptize using "the name of the Father, and of the Son, and of the Holy Spirit:" (Matthew 28:19) have fallen into this error. This is the way that God inspired his word to be written, and we can only be sure of getting the truth out of it when we rightly divide the word of God, and put it back together in the correct manner. If we now look at water baptism to find out the correct name to pronounce, we can only use those scriptures which are in the dative case, because it is the instrumental case in the Greek. This will give the following analysis:

As in the previous example, each of these is slightly different, and each one misses out something important that is supplied by another, but if we put the whole thing together, we get:

The conclusion is then, that baptism should be done in the authority of THE LORD JESUS CHRIST, and this is the correct name to say when it is done.

Note 7: What about variations of this?
What about baptizing "in the name of JESUS", or "in the name of JESUS CHRIST". Are these acceptable? They will not be accepted by some for the following reasons:
     (1) There have been many people named Jesus, "Jesus, which is called Justus," (Colossians 4:11), for example, and we need to be more specific about who's name we are being baptized in.
     (2) The word "Christ" means "anointed one", and God's word tells us that we have all received an anointing (1 John 2:20; 2:27), so there could be several anointed men named Jesus. There are also many false Christs, who declare themselves to be Christ (Matthew 24:5; Mark 13:6; Luke 21:8), and if any of these are called Jesus it could be confusing.
     (3) Both of these variations show a failure to rightly divide the word of God, and have resulted in diminishing what God has commanded, which we are told not to do:
(Deut 4:2) "You shall not add to the words which I command you, nor shall you diminish anything from it, that you may keep the commandments of the Lord your God which I command you."
(Deut 12:32) "Whatever thing I command you, observe to do it: you shall not add to it, nor diminish from it."
     (4) Those who baptize "in the name of JESUS" have set up a doctrine with no scripture to support it, for nowhere was baptism ever commanded using the name of Jesus only. Those who baptize "in the name of JESUS CHRIST" have set up a one scripture doctrine (Acts 2:38), and have fallen into the same snare of the enemy as those who baptize "in the name of the Father, and of the Son, and of the Holy Spirit:" (Matthew 28:19; See Note 6). They have therefore failed to rightly divide the word of God on this point. Both of these variations rob Jesus of his Lordship, during a process which is meant to express our submission to his Lordship over us. God's word declares that there is only "One Lord," (Ephesians 4:5), so by adding the word "LORD" to "JESUS CHRIST", we remove all ambiguity about whose name we are being baptized in, and give the full honour due to the one who died to save us. I cannot imagine why any honest Christian would argue against doing this, and refuse to baptize or to be baptized right. The use of the word "Lord", said by the baptizer, also shows that he acknowledges Jesus as his Lord, and speaks under the direction of the Holy Spirit, for "no man can say that Jesus is the Lord, but by the Holy Spirit." (1 Corinthians 13:3). Paul's habit was invariably to give Jesus his full name, "the Lord Jesus Christ", in the introduction to every epistle that he wrote (Romans 1:3; 1:7; 1 Corinthians 1:3; 2 Corinthians 1:2; Galatians 1:3; Ephesians 1:2; Philippians 1:2; Colossians 1:2; 1 Thessalonians 1:1; 2 Thessalonians 1:1-2; 1 Timothy 1:1-2; 2 Timothy 1:2; Titus 1:4; Philemon 3). Having clearly established whom he was referring to, he could then use variations of this throughout his letters without any ambiguity.

#2.2 WHAT ARE WE BAPTIZED INTO?

Introduction 2.2: The process of baptism which will guarantee our salvation (Mark 16:16; 1 Peter 3:21), is a baptism into full obedience to the word of God, in thought, word, and deed, which is a baptism into the very character of Christ, and of God. It requires the death of our "old man" by self crucifixion:
(Romans 6:3) "so many of us as were baptized into Jesus Christ were baptized into his death."
(Romans 6:6) "our old man is crucified with him,".
It requires our burial:
(Romans 6:4) "We are buried with him by baptism into death:"
And it requires the resurrection of the fullness of Christ, "the new man", in us:
(1 Peter 3:21) "the antitype, baptism, now saves us ... by the resurrection of Jesus Christ:"
This is symbolised by the relatively instantaneous ordinance of water baptism, but the real spiritual process itself will continue in us, either until we attain the perfection that God has called us to (Matthew 5:48; Colossians 1:28; Hebrews 13:12; James 1:4), or until we die, or until Jesus returns:
(Philippians 1:6) "he who has begun a good work in you will perform it until the day of Jesus Christ:"
It is this same process which baptises us fully into the body of Christ (1 Corinthians 12:13), the true Church of God (See #2.23 Note 3), and makes us a partaker of the New Covenant.

#2.21 INTO (eij) THE NAME OF THE FATHER, AND OF THE SON, AND OF THE HOLY SPIRIT

MATTHEW 28:18-20 (Jesus to his disciples) (KJV)
18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.
19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.

MATTHEW 28:18-20 (RPT)
18 And after he came, Jesus spoke to them, saying, All authority¹ was given² to me in heaven and on earth.
19 Go, therefore, make disciples of all the nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit:
20 Teaching them to keep all things whatever I commanded you. And behold, I am with you all the days until the end of the age. Amen.

Note 1: We have already seen that the word translated "in" (Gr. eij) really means "into" in this context (See #2.12 Note 4), and that the "name" can mean "authority" (See #2.112). The word translated authority¹ (Gr. ecousia Gtr. exousia) is incorrectly translated power in the KJV, and this is evident by a passage which includes "power" (Gr. dunamin Gtr. dunamin) and "authority" (Gr. ecousian) translated together (Luke 9:1). The word translated "was given" (Gr. edoqh Gtr. edothe) is the third person, singular, aorist, indicative, passive, of the verb didomi (Gtr. didomi), "I give". It is better translated "was given" than "is given", as it is commonly correctly translated elsewhere (John 1:17; 2 Corinthians 12:7; Revelation 6:2; 6:4; 6:8; 7:2 etc.). Jesus here is stating that he had all authority from God before his death, during his earthly ministry, and this is confirmed by other scriptures (See #2.112). Taking the whole of this scripture in context, the word "therefore" (v19) refers back to the previous statement of Jesus, "All authority was given to me in heaven and on earth." (v18). So we can take the meaning of "the name" to mean "the authority", and stay completely in context, leading us to the conclusion that Jesus meant "baptizing them into the authority of the Father, and of the Son, and of the Holy Spirit." In other words, baptizing them into the authority of the Godhead or the authority of God. Let us look at an example of the need for this baptism. The disciples were given full authority over all demons:
(Matthew 10:1) "When he had called to him his twelve disciples, he gave them authority (Gr. ecousian) against unclean spirits, to cast them out, and to heal every sickness and every disease."
(Luke 9:1) "Then he called his twelve disciples together, and gave them power and authority over all demons, and to heal sicknesses."
(Luke 10:19) "Behold, I give unto you authority (Gr. ecousian) to tread on serpents and scorpions, and over all the power of the enemy."
However, there was a time when none of them could cast a demon out of a man (Matthew 17:14-16; Mark 9:17-18). Jesus' explanation of this was because of their unbelief (Matthew 17:20), for which the cure would be prayer and fasting (Matthew 17:21; Mark 9:29). Authority, though already given, needs to be received and operated by faith. It also needs to be first proven (2 Corinthians 13:5; 1 Thessalonians 5:21), and one way of doing this is by bringing the body into subjection (Psalm 35:11-14; 1 Corinthians 9:27) through prayer and fasting, which is part of the overall spiritual process of baptism.

Note 2: We have also seen that "the name" can mean "the character" (See #2.113), so another logical explanation of this scripture is that Jesus instructed the apostles to baptize people "into the character of the Father, and of the Son, and of the Holy Spirit". Let us examine each in turn:
     (1) The character of the Father
Jesus commanded us to be like the Father:
(Matthew 5:48) "Be therefore perfect, even as you Father who is in heaven is perfect."
(Luke 6:36) "Be therefore merciful, as your Father also is merciful."
As we grow from babes in Christ towards maturity, we may begin to bear fruit in the form of spiritual children: people who become saved though our ministry. At this point, we become a spiritual father to them, and have to learn how to deal with these new spiritual children, as God would have us to deal with them. We can see this with the ministry of Paul who referred to:
(1 Timothy 1:2) "Timothy my own son in the faith:"
(2 Timothy 1:2) "Timothy, my dearly beloved son:"
(Philemon 10) "my son Onesimus, whom I have begotten in my bonds."
The apostle John also wrote in a similar manner:
(1 John 2:1) "My little children, these things I write"
(1 John 2:12) "I write to you, little children,"
(1 John 3:7) "Little children, let no man deceive you:"
Both of these apostles were writing to their spiritual children, to teach and correct them, when they could not be present with them. So in their relationship with them, they had to take on the Father-like character of God, in order to deal with them in a godly manner. This indicates that they were baptized into the character of the Father. When Paul taught others how to deal with those under their ministry (1 Corinthians 5:4-5; 2 Corinthians 2:6-8; 1 Timothy 6:17; 2 Timothy 4:2), he was carrying out this command, and he was helping them to become baptized into the character of the Father.
     (2) The character of the Son.
One aspect of the character of the Son was to submit himself to crucifixion for the sake of other people. This is what baptism is symbolic of (See Intro 2.2). Just before Jesus went to the cross to die, he said, "I have a baptism to be baptized with;" (Luke 12:50), talking about his coming death, burial, and resurrection, which is a type of baptism. All Christians have been called to follow Jesus (Matthew 8:22; 10:38; 19:21; Mark 8:34; 10:21; Luke 9:23; 9:59; 18:22), which means taking up our crosses (Matthew 10:38; 16:24; Mark 8:34; 10:21; Luke 9:23; 14:27), by totally denying ourselves (Matthew 16:24; Mark 8:34; Luke 9:23). By doing this, our "old man" (which is self) becomes crucified, and we become buried with him by baptism into death (Romans 6:4). (See also #2.22 for a fuller explanation.)
Another aspect of Jesus' character was to be in total subjection to his Father. He was an example to us, showing us how we should be in relationship with God as our Father. Jesus could do nothing of his own self (John 5:19; 5:30; 8:28), but spoke only what the Father told him to say (John 3:34; 8:28; 12:50; 14:10; 17:8), and did only what the Father showed him to do (John 5:36; 9:4; 17:4). As we are meant to become sons of God (John 1:12; 1 John 3:2), then we should grow into a similar total subjection to God, being led by his spirit (Romans 8:14), which is the spirit of his son who indwells us (Romans 8:15; Galatians 4:6).
     (3) The character of the Holy Spirit.
This is a baptism into spiritual holiness, after which we are "set apart" for God's service. God has commanded:
(Lev 11:44) "For I am the LORD your God; you shall therefore sanctify yourselves, and you shall be holy; for I am holy:"
(Lev 20:7) "Sanctify yourselves therefore, and be holy: for I am the LORD your God."
(Lev 20:26) "And you shall be holy to me: for I the LORD am holy,"
(1 Peter 1:16) "You be holy; for I am holy."
This spiritual holiness is therefore God's will for us, as other scriptures also indicate (Ephesians 1:4; 1 Thessalonians 4:3-4, 4:7; 1 Peter 1:15), and is required for us to obtain eternal life (Matthew 7:21 with 1 Thessalonians 4:3; Romans 6:22; 2 Thessalonians 2:13; Hebrews 12:14). This sanctification is a process of putting off "our old man" (Eph 4:22) and putting on the "new man", which is Jesus Christ (Romans 13:14; Eph 4:24). As the Holy Spirit comes in Jesus' name (John 14:25), that is in his authority and character, he will sanctify us to be holy like Jesus:
(Hebrews 2:11) "For both he who sanctifies and those who are sanctified are all of one¹:"

Note 3: There is another analogy that we could make, but before we explain this more fully we need to understand a little about the Godhead, so let us examine this first. We see that "the Father, the Word, and the Holy Spirit: ... are one¹." (1 John 5:7), and Jesus said, "I and my Father are one¹." (John 10:30), "he who has seen me has seen the Father;" (John 14:9). How then are they one? Look at the prayer that Jesus prayed to his Father just before he died:
(John 17:20-23) "Neither do I pray for these (the apostles) alone, but for them also who will believe on me through their word;
That they all may be one¹; as you Father are in me, and I in you, that they also may be one¹ in us:
... that they may be one¹, even as we are one¹:
I in them, and you in me, that they may be made perfect in one¹;"
It seems evident that believers are one with Jesus, and with each other, in the same way that Jesus and his Father were one. We can confirm this also by these statements of the apostle Paul:
(1 Corinthians 3:6) "I have planted, Apollos watered;" with
(1 Corinthians 3:8) "he who plants and he who waters are one¹:"
(Hebrews 2:11) "For both he who sanctifies and those who are sanctified are all of one¹."
This is certainly not a mathematical oneness. Paul did not become Apollos, neither did any believer become any other believer, nor did any believer become Jesus; but the most obvious explanation is that this is a spiritual oneness, and a oneness of character. The Greek word translated one¹ in each case is en (Gtr. hen), which is neuter gender, as also is the Greek word for "spirit", which is "pneuma".
Other scriptures confirm this:
(1 Corinthians 6:17) "he who is joined to the Lord is one¹ spirit."
(Ephesians 4:4) "There is ... one¹ spirit,"
(Philippians 1:27) "stand fast in one¹ spirit,"
Just as Jesus and the Father are the same "one spirit", and Jesus was a manifestation of his Father's character. The Father is God (Galatians 1:1; Eph 6:23; 2 Timothy 1:2), the Son is a manifestation of God (1 Timothy 3:16; 1 John 3:8), and the Holy Spirit is also a manifestation of God (1 Corinthians 12:7). The Father is never spoken of directly as a manifestation, although some may consider him to be one. The Son and the Holy Spirit are both manifestations of that same "one Spirit", which is the Word of God (See #2.23 Note 4). The analogy that we are about to make of the Godhead, is "one sense" in which we can look at the terms "the Father", "the Son", and "the Holy Spirit", which will help us to understand the way God operates. Look at some examples. Jesus is described as the shepherd (John 10:11; 10:14), the door (John 10:7; 10:9), the way (John 14:6), the lamb (John 1:29; Revelation 5:12), the lion (Revelation 5:5), etc. All analogies are not applicable in every context, but each shows some function of the character of Jesus. When he was dying on the cross, he was fulfilling his character attribute as "the lamb of God, who takes away the sin of the world." (John 1:29), but when he led his disciples about, showing his sheep the way to go, he was fulfilling his role as "the good shepherd" (John 10:14). Similarly God describes himself in various ways, of which this is just one example. The Father, the Son, and the Holy Spirit always refer to the same one God, but they can differ in function. We could consider that the Father "thinks the Word", the Son "speaks the Word" (Hebrews 1:1-2), and the Spirit "does the Word". In faith we could consider that the Father "believes the Word", the Son "confesses the Word", and the Spirit "acts on the Word". We could also consider it like this. The Father fulfils the functions of the "heart" of God, the Son fulfils the functions of the "mouth" of God (Hebrews 1:1-2), and the Holy Spirit fulfils the functions of the "finger" of God (cf. Matthew 12:28 with Luke 11:20), or the "hands" of God (Psalm 95:5; 102:25). So just as Jesus proceeded from God (the Father) (John 8:42), so spoken words proceed from the heart (Matthew 12:34-35; 15:18-19). Just as God made all things by Jesus Christ (Ephesians 3:9; Colossians 1:16; Hebrews 1:2), so we see that he made all things by his word (John 1:1-3), which he spoke (Genesis 1:3; 1:6; 1:9; 1:11; 1:14; 1:20; 1:24; 1:26). The Father, the Son, and the Holy Spirit all work in perfect unity at all times. When we are baptized "into the name of the Father, and of the Son and of the Holy Spirit", we are baptized into the character of the Godhead in its fullness, and we take on the character of God. When we are baptized "into the name of the Father", we are baptized "into the character of the Father", which is to "think the word of God", and to "believe the word of God". When we are baptized "into the name of the Son", we are baptized "into the character of the Son" (See #2.22), which is to "Speak the word of God", and to "confess the word of God". When we are baptized "into the name of the Holy Spirit", we are baptized "into the character of the Holy Spirit", which is to "do the word of God", and to "act on the word of God". This may be how originally "God created man in his own image," (Genesis 1:27), and this is the condition that Jesus died to restore us to. Thus the commission that Jesus gave to his disciples (Matthew 28:19-20) was not just a simple water baptism, but to make perfect disciples by baptizing them into thinking the Word, speaking the Word, and doing the Word, into believing the Word, confessing the Word, and acting on the Word. We are baptized into obedience in thought (2 Corinthians 10:5), in word, and in deed (Romans 15:18), so that we can operate in the image of the fullness of the Godhead, and live a life of total faith (See #2.22 Note 4). Disciples are perfected through the teaching (Ephesians 4:11-13), through their obedience to it (Matthew 28:20), and through their sufferings of dying to self on their cross, just as Jesus was (Luke 13:32; Hebrews 2:10; 5:9). We can conclude then, that this is what Jesus was referring to when he linked the three verbs "make disciples of" (KJV teach), "baptizing", and "teaching" together (Matthew 28:19-20). This analogy of the Godhead, which we have used here, is obviously not applicable in every context, because the Word and the Spirit are the same (See #2.23 Note 4), but it does answer some otherwise awkward questions at times. For instance:

Question 1: If "the Son" is God, how could he not know the day of his return, when "the Father" knew it?
(Mark 13:32) "But of that day and that hour no man knows, no, not the angels who are in heaven, nor the Son, but the Father."
(Matthew 24:36) "but my Father only."
Answer 1: That day is in God's heart or thoughts (the Father), but he has not spoken it yet (the Son).
(Isaiah 63:4) "For the day of vengeance is in my heart,"

Question 2: If the Son is God, and the Father is God, how can the Father be greater than the Son?
(John 14:28) "my Father is greater than I."

Answer 2: The Father is greater in function than the Son, as the term "the Father" refers to God in his function as decision maker, and the term "the Son" refers to God in his function of carrying out those decisions. Thus we can see that Jesus could do nothing of his own self (John 5:19; 5:30; 8:28), but spoke only what the Father told him to say (John 3:34; 8:28; 12:50; 14:10; 17:8), and did only what the Father showed him to do (John 5:36; 9:4; 17:4). Even in the secular world, the one who gives the orders is greater in authority and function than the one who carries out those orders.

Question 3: How can a person be forgiven for blaspheming "the Son", but not forgiven for blaspheming the Holy Spirit?
(Matthew 12:31-32) "Therefore I say to you, All manner of blasphemy shall be forgiven to men: but the blasphemy against the Holy Spirit shall not be forgiven to men.
And whoever speaks a word against the son of man, it shall be forgiven him: but whoever speaks against the Holy Spirit, it shall not be forgiven him, neither in this world, nor in the world to come."
(Mark 3:28-29) "Amen I say to you, All sins shall be forgiven to the sons of men, and blasphemies with which they shall blaspheme:
But he who shall blaspheme against the Holy Spirit does not have forgiveness, but is liable to eternal damnation."

Answer 3: In these scriptures, "the Son" was the one who spoke the words, but the Holy Spirit was the one who removed the demons (Matthew 12:28), called "the finger of God" (Luke 11:20). People can argue and blaspheme against words, but it is a far greater sin to speak against the works of God. God spoke through John the Baptist, but he worked no miracles (John 10:41). When Jesus came, speaking the words of God, and working miracles, he said:
(John 5:36) "But I have a greater witness than that of John: for the works which the Father has given me to finish, the same works that I do, bear witness of me, that the Father has sent me."
God working through someone is a far greater witness than God speaking through someone. That is why God confirms his word with signs (actions) following (Mark 16:20). The Holy Spirit is God in spiritual action, and actions speak louder than words. Even the council who tried to stop Peter preaching after the healing of the lame man at the gate of the temple knew this:
(Acts 4:16) "What shall we do to these men? for that indeed a notable miracle has been done by them is manifest to all those who dwell in Jerusalem: and we cannot deny it."

#2.22 INTO (eij) THE NAME OF THE LORD JESUS

ACTS 8:14-17
14 Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John:
15 Who, when they came down, prayed for them, that they might receive the Holy Spirit:
16 (For as yet he was fallen upon none of them: only they were baptized into the name of the Lord Jesus.)
17 Then they laid their hands on them, and they received the Holy spirit.

ACTS 19:3-7 (Paul)
3 And he said to them, Into what then were you baptized? And they said, Into John's baptism.
4 Then Paul said, John indeed baptized with the baptism of repentance, saying to the people, that they should believe in him who would come after him, that is, in Christ Jesus.
5 When they heard this, they were baptized into the name of the Lord Jesus.

Note 1: This needs to be explained. In both of these scriptures, "they were baptized into (Gr. eij) the name of the Lord Jesus." (Acts 8:16; 19:5), and the same preposition eij meaning "into", together with the same accusative case is used as when the apostles were told to go baptizing "into (Gr. eij) the name of the Father, and of the Son, and of the Holy Spirit:" (Matthew 28:19). Yet it seems obvious that these two scriptures (Acts 8:16; 19:5) refer to water baptism, and this being so, why does it not just refer to water baptism in Matthew 28:19? First let us make one thing clear, these scriptures do not indicate that they were baptized using the name "the Lord Jesus', this would require the dative case in the Greek (See #2.13 Notes 2,3,4), and these are both in the accusative case. The fact, that "the Lord Jesus Christ" is the correct name to use, is established by other scriptures (See #2.13), and although it must have been used here, these scriptures do not indicate whether it was or not. Secondly we have two baptisms under discussion here, the real spiritual baptism, and water baptism which is not only part of that real baptism, because it is an act of obedience to God's word, but is also a "type" of it, and represents it until the true baptism is fulfilled. Therefore, if the real baptism is being baptized into the Lord Jesus Christ, it is also correct to refer to the "type" (water baptism) using the same terminology. This is because, when we are being water baptized, we are symbolically being baptized "into Jesus Christ" (See #2.24), and "into his name" (See Notes 2,3). If this were not so, there would be great difficulty in explaining why Jesus instructed baptism "in (Gr. eij) the name of the Father, and of the Son, and of the Holy Spirit:" (Matthew 28:19), and the apostles did it "in (Gr. eij) the name of the Lord Jesus." (Acts 8:16; 19:5).

Note 2: What is the name of Jesus that we are baptized into? We have already seen that the "name" can mean "character", so this indicates that we are baptized "into the character of Jesus Christ". This is to think the word of God as the Father established his thoughts, and to speak and confess only these thoughts, which are God's word (See #2.21 Note 2(2); John 3:34; 8:28; 8:38; 12:50; 14:10; 17:8). Proof that we are expected to reach this place is evidenced by many scriptures:
(Deut 6:6-7) "And these words which I command you this day, shall be in your heart:
And you shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up."
(Josh 1:8) "This book of the law shall not depart out of your mouth;"
(Isaiah 59:20-21) "And the redeemer shall come to Zion, and to those who turn from transgression in Jacob, says the LORD.
As for me, this is my covenant with them, says the LORD; My spirit that is upon you, and my words which I have put in your mouth, shall not depart out of your mouth, nor out of the mouth of your seed, nor out of the mouth of your seed's seed, says the LORD, from now on and forever."
(Ephesians 4:29) "Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying,"
(1 Timothy 6:3-4) "If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, ... He is proud, knowing nothing,"
(Titus 2:1) "But you speak the things which become sound doctrine:"
(1 Peter 4:11) "If any man speak, let him speak as the oracles of God;"

Note 3: We have also seen that "the name" can refer to physical characteristics (See #2.111), so we need to examine how this can apply to us. If we take Paul as an example, he said:
(Galatians 2:20) "I am crucified with Christ: nevertheless I live; yet not I, but Christ lives in me:",
This showed that he had died to self, and had the resurrected Christ in him, having thus completed the death, burial, and resurrection parts of the baptism process in a spiritual sense. How then did this affect him physically? The scriptures show how:
(2 Corinthians 4:10-11) "Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.
For we which live are always delivered to death for Jesus' sake, that the life also of Jesus might be manifest in our mortal flesh."
(2 Corinthians 11:23-25) "in stripes above measure, in prisons more frequent, in deaths often.
Of the Jews five times received I forty stripes save one.
Thrice I was beaten with rods, once I was stoned, thrice I suffered shipwreck, a night and a day have I spent in the deep."
(Galatians 6:17) "From now on let no man trouble me: for I bear in my body the marks of the Lord Jesus."
(Colossians 1:24) "Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church."
The result of his conformity to the character of Christ brought Paul much persecution (Acts 13:50; 2 Corinthians 12:10; Galatians 5:11; 2 Timothy 3:11). He was beaten, stoned, and flogged, amongst other things, which he referred to as "a thorn in the flesh" (2 Corinthians 12:7), and left him with "the marks of the Lord Jesus' (Galatians 6:17) on his body. Thus his body bore similar physical characteristics to those of Jesus, and Paul was conformed to the character of Jesus both spiritually and physically. This ought also to apply to us, to some degree, for "all that will live godly in Christ Jesus shall suffer persecution." (2 Timothy 3:12), which Jesus also confirmed (Matthew 5:10-11; 5:44; Mark 10:23; Luke 21:12; John 15:20).

Note 4: One meaning of Jesus' statement "I am come in my Father's name," (John 5:43), is that he came in his Father's authority (See #2.112; John 3:35; 5:26-27; 13:3). He came in full obedience to the Father (cf. Ephesians 2:2 with John 14:30). He always did those things that pleased him (John 8:29). He spoke only the Father's words (John 3:34; 8:28; 8:38; 12:50; 14:10; 17:8). He came in complete submission to the Father's will (Matthew 26:39; 26:42; Mark 14:36; Luke 22:42; John 4:34; 5:30; 6:38), he did the Father's work (John 5:36; 9:4; 17:4), and he could do nothing without the Father (John 5:19; 5:30; 8:28). So after the process of being baptized into (Gr. eij) Jesus Christ and his name is completed, we will be fully baptized into the Word of God, we will be "in (Gr. en) Jesus Christ", we will be "in (Gr. en) his name", and we will have his character. We will be obedient to Jesus (Matthew 28:20; John 14:15), and we will stand by faith (Romans 11:20; 1 Corinthians 16:13; 2 Corinthians 1:24). We will walk by faith (Romans 4:12; 2 Corinthians 5:7), live by faith (Hab 2:4; Romans 1:17; Galatians 2:20; 3:11; Hebrews 10:38), and fight the good fight of faith (1 Corinthians 9:26; 1 Timothy 6:12; 2 Timothy 4:7), which is how we will please him (Hebrews 11:6). We will speak only God's words (Deut 6:6-7; Josh 1:8; Isaiah 59:21; 58:13; Ephesians 4:29; Titus 2:1; 1 Peter 4:11). We will be in complete subjection to Christ's will by being dead to self, and letting him live a resurrected life through us (Romans 6:3-6; Galatians 2:20; 1 Peter 3:21). We will do the works of Jesus (John 14:12), and we will be able to do nothing without him (John 15:1-5).

Note 5: Jesus was a manifestation of the word of God (John 1:1; 1:14; 1 John 3:5; 3:8), and his name is the Word of God (Revelation 19:13). So being baptized into his name also means being baptized into the word of God, into obedience to it, and is fully discussed in other passages (See #2.23 Note 4; #2.24). So in conclusion then we can summarize like this, that when we are baptized completely "into the name of the Lord Jesus', we will be fully baptized into his character. We will be thinking, speaking, and doing the word of God from the heart, and we will be fully baptized into his authority, which will enable us to do his work (John 14:12). Because we will be living a godly life, we may suffer persecution, and bear the marks of it in our physical body. Until we reach this state, the complete process of baptism "into the name of the Lord Jesus' has not been completed.

#2.23 INTO (eij) ONE BODY

1 CORINTHIANS 12:13 (Paul)
13 For by one Spirit we are all baptized into one body, whether we are Jews or Gentiles, whether we are bond or free; and have been all made to drink into one Spirit.

Note 1: There are several questions to be asked here. What is the "one body" which we are baptized into? What is the "one Spirit" by which we are baptized into that one body? Also what does it mean, "to drink into one Spirit"? because this appears to be the way that we are baptized in.

Note 2: The one body is the body of Christ
The fact that the one body refers to the body of Christ, is made clear from the statements of the apostle Paul:
(1 Corinthians 12:27) "Now you are the body of Christ, and members in particular."
(Ephesians 4:12) "for the edifying of the body of Christ:"
(Ephesians 5:29-30) "the Lord ... For we are members of his body,"
(Colossians 2:17) "the body is of Christ."

Note 3: The one body is the church
This was also clear from the statements of Paul:
(Ephesians 1:22-23) "the church, Which is his body,"
(Colossians 1:18) "he is the head of the body, the church:"
(Colossians 1:24) "the afflictions of Christ in my flesh for his body's sake, which is the church."
So then, when the Spirit baptizes us into the body of Christ, he baptizes us into the true church of God also. This is an ongoing spiritual process that sees us growing from initially being "babes in Christ." (1 Corinthians 3:1; 1 Peter 2:2), when we first believe, unto perfection:
(Matthew 5:48) "Be therefore perfect, even as your Father who is in heaven is perfect."
(2 Corinthians 13:9) "this also we wish, even your perfection."
(Ephesians 4:12) "For the perfecting of the saints,"
(Hebrews 6:1) "let us go on to perfection:".
When Jesus walked on the earth, his physical body was in total subjection and obedience to his spirit. Therefore, we become part of his body when we also are totally subject and obedience to his spirit. At this point we will be totally obedient to the word of God, even as Jesus was, because his spirit will be fully resurrected in us; "baptism, now saves us ... by the resurrection of Jesus Christ:" (1 Peter 3:21). Total obedience is the way to be baptized into the one body, because it is the foundation on which Jesus is building his church (Matthew 7:24-27; Matthew 16:15-18 with 1 John 2:3-4; Luke 6:46-49; John 10:14 with 1 John 2:3-4). This is the true spiritual church, which will be translated when Jesus returns, the one made up of the righteous dead from the creation of the earth, "those who keep the commandments of God, and the faith of Jesus." (Revelation 14:12), and "we who are alive and remain" (1 Thessalonians 4:17). When Jesus returns there will be only one church which is obedient to God's word, and all saved Christians will be in it according to his words, "there will be one fold, and one shepherd." (John 10:16), but that is not the situation today.

Note 4: The one Spirit is the word of God
We know that, "the Spirit is truth." (1 John 5:6), and the Word of God is truth (John 17:17), which indicates that in some way, the Spirit and the Word are the same. Jesus said, "the words that I speak to you, they are spirit," (John 6:63), and as he only spoke God's words (John 3:34; 8:28; 8:38; 12:50; 14:10), that confirms that the Word of God is the Spirit of God doesn't it? When Jesus returns, he will destroy the wicked with "the spirit of his mouth," (2 Thessalonians 2:8), which is "a sharp sword," (Revelation 19:15), which is the "the sword of the Spirit, which is the word of God;" (Ephesians 6:17). When Jesus cast out devils, he did it "with his word" (Matthew 8:16), and "by the Spirit of God" (Matthew 12:28), again confirming that the Word of God is the Spirit of God. Also the Spirit quickens (John 6:63), and the Word quickens (Psalm 119:50), the Spirit leads us (Romans 8:14; Galatians 5:18), and the word of God leads us (Psalm 17:4; Proverbs 6:20-22). The truth leads us (Psalm 43:3), "the Spirit is truth." (1 John 5:6), and the word of God is truth (John 17:17), all effectively indicating that "the Word, and the Holy Spirit: ... are one." (1 John 5:7). One what? "one spirit." (Ephesians 4:4). As the word for "one" (Gr. en  Gtr. hen) is neuter gender in the Greek, so the word for spirit is neuter. So we can conclude that Word of God is the Spirit of God. Just as "the Word was God." (John 1:1), which means that "the Word is God", as he doesn't change (Mal 3:6; James 1:17), so "God is a spirit:" (John 4:24). As God creates everything by his Word (Psalm 148:5; John 1:3), so he creates everything by his spirit (Psalm 104:30). Just as he sends his word to do his will (Psalm 107:20; Isaiah 9:8; 55:11; Acts 10:36), so he also sends his spirit (Psalm 104:30; John 14:26; Galatians 4:6; 1 Peter 1:12). We can see how words are spirit from the writing of the apostle Paul:
(2 Corinthians 3:3) "written not with ink, but with the spirit of the living God: not in tables of stone, but in the fleshy tables of the heart."
When we write words with ink, the ink is the substance of the words, and the words are the form of the ink. If we rub out the words, the ink disappears, and if we rub out the ink, the words disappear. Why? Because ink and words are two ways of looking at the same thing, one describing its form and the other describing its substance. So it is when God writes his words in our heart, his word is the form, and his spirit is the substance, which is equivalent to the ink. Therefore, God is Word in form, but Spirit in substance. His spirit is both what baptises us into Christ, and it is what we are baptized into (See #2.24).

Note 5: How do we drink into one Spirit?
Some believe that when Paul said, "by one Spirit we are all baptized into one body," (1 Corinthians 12:13), he was referring only to the baptism in the Holy Spirit, but this is not so. Just as water baptism is part of the overall baptism, and is an act of obedience and faith, so receiving the baptism in the Holy Spirit is an act of obedience (Luke 24:49; Ephesians 5:17-18) and faith (Galatians 3:2; 3:14). It is also part of the overall process, but not whole of it. Although there is a scripture that could be interpreted as receiving the Holy Spirit by drinking (John 7:37-39), which would fill us (Acts 2:4; 9:17), he is also received when he is poured upon us (Joel 2:28; Acts 2:16-18; 10:45), or when he falls on us (Acts 10:44), or when he comes upon us (Acts 1:8; 19:6). All of these can be referred to as an anointing (Acts 10:38; 2 Corinthians 1:21-22; 1 John 2:27).
Peter said, "As new-born babes, desire the sincere milk of the word, that you may grow by it:" (1 Peter 2:2), and how do we take milk? We drink it. This is what is meant by "we ... have been all made to drink into one Spirit." As we drink the sincere milk of the word, it is written in our hearts with the Holy Spirit (2 Corinthians 3:3), and this is how we are baptized into the one body, the true church of God. This is only part of the process, however, the rest of it consists of forsaking sin from the heart (Psalm 119:11; 1 John 3:9), and conforming our lives to be obedient to the word of God. Compare these scriptures, "Are you able to drink of the cup that I shall drink of? and to be baptized with the baptism that I am baptized with?" (Matthew 20:22), and "if this cup may not pass away from me, except I drink it, your will be done." (Matthew 26:42). Jesus was talking here about his coming crucifixion and death; being submerged in, and overwhelmed by suffering just before he died (Matthew 27:46; Mark 15:34). He looked upon his coming death and resurrection as a baptism (cf. Romans 6:3-7; Colossians 2:11-12). He compared also the process of submitting himself into the obedience (Philippians 2:8) of suffering and death, as "drinking" from a cup (Matthew 20:22; 26:42). As we submit ourselves to be obedient to the word of God, we are drinking into the one Spirit, which is the word of God (See Note 4). Thus drinking into one Spirit involves getting the word of God into our hearts, and then obeying it from our heart.

#2.24 INTO (eij) JESUS CHRIST

ROMANS 6:3 (Paul)
3 Do you not know, that so many of us as were baptized into Jesus Christ were baptized into his death?

GALATIANS 3:27 (Paul)
27 For as many of you as have been baptized into Christ have put on Christ.

Note: To be baptized into Christ can not only mean to be baptized into his body, which is the church (See #2.23 Notes 2,3), but it can also mean to be baptized into his teachings, or into his character. Compare how the Israelites were "all baptized into (Gr. eij) Moses in the cloud and in the sea;" (1 Corinthians 10:2). Does it mean that they were baptized in Moses name? No, they were symbolically baptized into his teachings, which was the law. The real process of baptism, being submerged in his teachings about the law, and conforming their lives to it, should have taken place during their time in the wilderness. When the Israelites crossed the red sea, their enemies (the Egyptians) that brought them into bondage were totally destroyed, and they were completely set free from serving them. So when we are baptized, "the body of sin" (Romans 6:6), which brings us into the bondage of sin (John 8:34), is destroyed (Romans 6:6), and we are set free from sin (Romans 6:7). This is brought about by our total obedience to God's word from the heart (Romans 6:16-18), which is what the process of baptism is meant to produce in us. Being baptized into Moses meant to be associated with him and all that he stood for, which was the teachings of the law; and being baptized into Christ means to be associated with him, and all that he stands for, which is his teachings of the word of God. So as we study the word of God, and put it into practice in our lives, we are being baptized deeper into Christ in a spiritual sense.
This is also equivalent to being baptized into his body, which is the church (See #2.23).

#2.25 INTO (eij) HIS DEATH

ROMANS 6:3-4 (Paul)
3 Do you not know, that so many of us as were baptized into Jesus Christ were baptized into his death?
4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

Note: Just before Jesus went to the cross to die, he said, "I have a baptism to be baptized with;" (Luke 12:50), talking about his coming crucifixion. His death, burial, and resurrection, were a type of baptism, just as being immersed in water is, or being immersed in teachings is. All Christians have been called to follow Jesus (Matthew 8:22; 10:38; 19:21; Mark 8:34; 10:21; Luke 9:23; 9:59; 18:22), which means taking up our crosses (Matthew 10:38; 16:24; Mark 8:34; 10:21; Luke 9:23; 14:27), by totally denying ourselves (Matthew 16:24; Mark 8:34; Luke 9:23). By doing this, our "old man" (which is self) becomes crucified, and we become buried with him by baptism into death (Romans 6:4).

#2.3 WHO SHOULD BE BAPTIZED AGAIN?

Introduction 2.3: The purpose of this section is not to condemn those who have not been baptized correctly, for the responsibility here lies with the one who baptizes more than the one who is baptized. Much rather it is to point the way forward to spiritual unity in the body of Christ, by setting out the scriptural reasons for re-baptism. Before we do this, let us define our terms. Those who think that they have been baptized because they have been sprinkled, or had water poured upon them, need to be baptized by the correct method of full immersion. This is a baptism for believers only, baby baptism is not scriptural. Those who have been baptized by the correct method of immersion, but not "in the name of the Lord Jesus Christ", have not been baptized correctly according to the teaching given in this study (See #2.13 Note 6,7). Re-baptism is then in order for all those who have not been correctly baptized.

#2.31 THOSE WHO HAVE NOT BEEN CORRECTLY BAPTIZED

ACTS 19:1-7
1 And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus; and finding certain disciples,
2 He said to them, Have you received the Holy Spirit since you believed? And they said to him, We have not so much as heard whether there is any Holy Spirit.
3 And he said to them, Into what then were you baptized? And they said, Into John's baptism.
4 Then said Paul, John indeed baptized with the baptism of repentance, saying to the people, that they should believe on him who would come after him, that is, on Christ Jesus.
5 When they heard this, they were baptized in the name of the Lord Jesus.
6 And when Paul had laid his hands upon them, the Holy Spirit came on them; and they spoke with tongues, and prophesied.
7 And all the men were about twelve.

Note 1: Re-baptism is scriptural
Here we have twelve men (v7), who were disciples (v1), and who had been baptized by John the Baptist (v3), with a baptism of repentance (v4). Paul delayed nothing to re-baptize them "in (Gr. eij) the name of the Lord Jesus." (v5) (See #2.12 Note 4; #2.13 Note 5; #2.22). Why did he do this? There is no evidence that the process of baptism used by John the Baptist was any different to that used by Jesus or his disciples, but certainly here Paul did not think John's baptism to be sufficient in any way, otherwise he would not have re-baptized them. Two differences that can be noted are:
     (1) What the believers understood about baptism when it was performed, and
     (2) The words which were actually said during the process.
As far as the first point is concerned, certainly few (if any) fully understand the significance of baptism when they undertake it. It is usually done very early in the Christian life, as one of the first acts of obedience, and as an expression of the individual's faith, long before the spiritual understanding that comes with maturity has been obtained. As far as the second point is concerned, there is no evidence that John the Baptist used the name of Jesus when he baptized, or any other name for that matter, so these converts had to be re-baptized using the name of the Lord Jesus Christ.

Note 2: The words spoken are important
Are the words said during the process of water baptism that important? Does it really matter whether we say "in the name of the Lord Jesus Christ", or "in the name of the Father, and of the Son, and of the Holy Spirit:"? Well, if we meditate upon the following scriptures, we can see how important words are:
(Proverbs 18:7) "A fool's mouth is his destruction,"
(Proverbs 18:21) "Death and life are in the power of the tongue:"
(Matthew 4:4) "Man shall not live by bread alone, but by every word that proceeds out of the mouth of God."
(Matthew 12:36) "every idle word that men shall speak, they will give account of in the day of judgement."
(Matthew 12:37) "by your words you will be justified, and by your words you will be condemned."
Life, death, destruction, justification, and condemnation, will all come to us through the words that we speak. Jesus said that the words he spoke were "spirit and life" (John 14:6), and God attaches so much importance to his words that it is written;
(Psalm 12:6) "The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times."
(Psalm 119:140) "Your word is very pure:"
(Psalm 119:160) "Your word is true from the beginning:"
(Proverbs 8:8) "All the words of my mouth are in righteousness; there is nothing froward or perverse in them."
(Proverbs 30:5) "Every word of God is pure,"
(John 17:17) "your word is truth."
In fact God is so particular about every word that he has said, "I will not alter the thing that is gone out of my lips." (Psalm 89:34). He has told us not to add to his words (Deut 4:2; 12:32; Proverbs 30:6), or suffer the end time plagues (Revelation 22:18), nor diminish from them (Deut 4:2; 12:32), or lose our salvation (Revelation 22:19; 20:15). Yes, it is important what words are spoken when we are baptized, and one day our work of baptism will be tried by fire (1 Cor 3:13), which is the word of God (Jer 23:29). If it is not done right, it will be burned, and we will suffer loss (1 Corinthians 3:15).

Note 3: Exact obedience is important to God
There are some who may ask, "Is God really so serious about us obeying what he says? will he really judge us if we do not do it exactly as he has said?" Perhaps if we could ask a few people who have disobeyed God in the past we might find the answers:
     (1) Adam and Eve were forbidden one simple thing by God, "of the tree of knowledge of good and evil, you shall not eat of it:" (Genesis 2:17), and they disobeyed (Genesis 3:6). Just eating one piece of forbidden fruit each, brought an unimaginable catastrophe of sin, death, and suffering on all mankind (Romans 5:12). Yes, God will judge us if we disobey.
     (2) When Lot and his family escaped from Sodom, they were told, "do not look behind you," (Genesis 19:17), but when Lot's wife looked back, she became a pillar of salt (Genesis 19:26). Yes, God will judge us if we ignore his instructions.
     (3) Nadab an Abihu "offered strange fire before the LORD, which he did not commanded them. And there went out fire from the LORD, and devoured them, and they died before the LORD." (Lev 10:1-2). Yes, God will judge us if we do things that he has not commanded us.
     (4) Miriam spoke against Moses (Num 12:1), made God angry (Num 12:9), and became leprous for her sin (Num 12:10). Yes, God will judge us when we speak against those who are doing God's will.
     (5) God forbade any work to be done on the Sabbath day (Exo 20:10), and when a man was found gathering sticks on the Sabbath, he was put to death by stoning (Num 15:32-36). Yes, God will judge us if we disobey his commandments.
     (6) Korah, Dathan, and Abiram, spoke against Moses (Num 16:1-3), which led to the earth opening up and taking them and all their belongings to "sheol" (Num 16:27-33), after which fire consumed another 250 men who offered incense before the Lord (Num 16:35). Yes, God will judge us if we speak against those who do his will properly.
     (7) When the children of Israel spoke against Moses and Aaron in the desert of Zin, asking for water (Num 20:1-5), God commanded Moses, "speak to the rock" (Num 20:8), and Moses "smote the rock twice:" (Num 20:11). As a punishment for this disobedience, God deprived both Moses and Aaron entrance into the promised land (Num 20:12; 20:22-29; Deut 32:48-52; 34:1-6). Yes, God will judge us if we do not obey his instructions properly.
     (8) God instructed Saul to destroy Amalek, all their people, and all their livestock (1 Sam 15:2-3), but Saul feared the people (1 Sam 15:24), spared the king, and permitted them to save the best of the livestock to sacrifice unto God (1 Sam 15:8-9, 15, 21). For this disobedience Saul was rejected from being king (1 Sam 15:23, 28). Yes, God will judge us when we do not carry out his instructions properly.
     (9) When God gave instructions for transporting the ark of the testimony, he instructed it to be carried by the priests (Josh 3:6; 1 Chr 15:2) with staves through the golden rings on the ark (Exo 25:12-15), and also said, "they shall not touch any holy thing, lest they die." (Num 4:15). However, when David transported the ark back to Jerusalem, the wrong way, on an ox cart (2 Sam 6:1-9; 1 Chr 13:1-12), Uzzah touched the ark to prevent it from falling, and died for his error (2 Sam 6:6-7; 1 Chr 13:9-10). Yes, God will judge us if we do not do things the way that he has told us to do them.
     (10) Ananias and Saphira sold a possession, kept back part of the price, and lied about how much they had sold it for (Acts 5:1-11). They both died instantly. Yes, God will judge us if we try to deceive him or his people.
The God that we serve today is the same God that dispensed all these judgements upon disobedient people, and he has not changed. He is "the Father of lights, with whom is no variableness, nor shadow of turning." (James 1:17), and he has said, "I am the LORD, I do not change;" (Mal 3:6). So what judgement will he now dispense upon those who carry out his instructions improperly? upon those who prefer their established tradition more than the truth of his word, and unity in the body of Christ? The real point is that anyone who knows how to do something right for God, and deliberately does it differently, has a wrong heart and a wrong spirit. Obedience to God will be a pleasure to his true people, "For this is the love of God, that we keep his commandments: and his commandments are not grievous." (1.John 5:3).

Note 4: How can we find the true church of God?
This is specifically for those who baptize using "the name of the Father, and of the Son, and of the Holy Spirit:" (Matthew 28:19), or "the name of Jesus' only, or even "the name of Jesus Christ" (Acts 2:38), during water baptism, and who believe themselves to be either the true church of God, or part of it.
Jesus has many "sheep" who are hearing his voice (John 10:27) through his word, and who are looking for the "one fold" (John 10:16), which some may interpret as the true church of God. They are looking for a people who are obedient to the word of God, described as "they that keep the commandments of God, and the faith of Jesus." (Revelation 14:12). There may be some "new born babes in Christ" out there in the world, wandering through the denominational maze of churches, looking for the true church of God, who know only one truth from God's word: that they must be baptized using "the name of the Lord Jesus Christ". How then will they ever find the true church if the true church is not baptizing right? The true church of God owes it to the "other sheep" to signal them in the right direction, by showing obedience to God's word where it can be seen.
In the garden of Gethsemane Jesus prayed a prayer to his Father:
(John 17:20-23) "Neither pray I for these (the apostles) alone, but for them also who will believe on me through their word;
That they all may be one; as you Father are in me, and I in you, that they also may be one in us: ...
... that they may be one, even as we are one: I in them, and you in me, that they may be made perfect in one:"
in which he describes a spiritual unity which is perfect. Those who baptize "in the name of the Father, and of the Son, and of the Holy Spirit" can never be at perfect unity with those who are baptized "in the name of the Lord Jesus Christ", because this doctrine has separated churches. Some of the latter sadly regard the former as unsaved, and destined for hell fire. It must be obvious that a wrong baptism, which causes this kind of division in the body of Christ, is not from God. God is not the author of confusion (1 Corinthians 14:33), nor is he the author of things contrary to the prayer that Jesus prayed, but we should all know who is. Which of us are prepared to stand before Jesus on judgement day and defend a baptism which has caused division in the church, and delayed the answer to his prayer?
Brothers and sisters in Christ, do you see the truth of all this? If so then please act on it, for the apostle James not only said, "faith without works is dead" (James 2:17; 2:20; 2:26), but he also had this to say to those who teach error, and lead God's people into disunity:
(Proverbs 6:16-19) "These six things does the LORD hate: yes, seven are an abomination to him; ...he who sows discord among brethren."
All false teachings sow discord.
(Luke 12:47) "And that servant who knew his lord's will, and did not prepared himself, nor did according to his will, shall be beaten with many stripes."
(James 3:1) "My brethren, do not be many teachers, knowing that we shall receive the greater condemnation."

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This is the end of this Bible Study about water baptism in the name of the Lord Jesus Christ