Baptism (Matt. 28:18-20)
This sermon was preached on 13/12/2009
Sometimes a job description can run to several pages and contain all kinds of details required by the employer. In contrast to such examples Jesus’ job description for his apostles is short and straightforward. Another contrast is the sameness of command that was given to each apostle – all were expected to fulfil what was demanded of them. It was not anticipated that one of them would pursue a different agenda from the others.
Obviously there is a sense in which this commission was unique to the apostles. Unlike subsequent generations of Christians, the apostles were commanded to go literally into all the world. That expectation does not exist as far as Christian workers today are concerned. Even those who serve Christ in another country don’t usually travel all over the world spreading the faith. Of course, we are not surprised at this because the apostles were laying the foundation of the worldwide church.
Today we focus more on local congregations and expect them to witness in their communities. Yet although there is that difference from the apostolic method, the other details mentioned by Jesus here will be found as the church makes disciples throughout the world. So briefly we can consider these details.
Before we do, we can note that the main verb in the passage is ‘make disciples’. In our English versions, we may think ‘go’ is the main verb but in the original it is actually a participle dependant on the verb for its imperatival force. Literally, it should be translated as ‘going’, but to translate in this way would not make sense in English. We could render it by saying, ‘As you go,’ but that does not sound very demanding.
Confession that Jesus is Sovereign
The first detail to note is the connection between the commissioned task and the place of Jesus Christ. As he begins detailing his requirements Jesus mentions that he possesses all authority in heaven and on earth. It is because he has this authority that his apostles should obey him and go.
Perhaps the connection is that his apostles were now ready to go. They had been instructed by Jesus for three years before his death and then for forty days after his resurrection. During the forty days, they knew he was about to ascend to God’s throne and receive universal power, and now that moment had arrived. Jesus was to go to heaven to rule and they were to go throughout the world and serve.
A second possible connection is that they had to go because they had a wonderful message to tell. The gospel, or good news, that they were to declare throughout the world concerned each person in the world. Each of them had to hear about the saving work of Jesus and the demand from him that sinners trust him for salvation.
An obvious response to the sovereignty of Christ is that those who proceed to deliver his message can do so with confidence. If he has all authority, then all other authorities are under his control, whether they be religious, political or demonic. The first messengers were aware of, and soon would encounter, religious opposition, political opposition and demonic opposition, sometimes with the three combined. The only detail that would give them confidence was the awareness that Jesus was in ultimate control.
It is also worth noting how comforting this statement of Jesus. Earlier in the chapter we can see how unfit, in a sense, these disciples seemed to be for serving Jesus. Despite the fact that he appeared before them in his risen state, some of them doubted although it was not the first time that they had encountered him alive from the dead. Yet Jesus still determined to use them and they eventually became his instruments throughout the world.
Sign of salvation
Jesus proceeds to describe what it means to be a disciple. We know that there are two possible ways of explaining what a disciple is – we can do so from an inward perspective or from an outward point of view. While it is possible for us to say what a true disciple is like inwardly, we cannot say with exact certainty that a specific person is a real disciple. We cannot read the hearts of other people, we can only take people by what they say and do. But what we can do is arrange what professing disciples are to do in an outward way. Jesus mentions two such actions – baptism and instruction. Both these actions are signs that a person is interested in the kingdom of Jesus.
With regard to baptism, Jesus says that a disciple is to be baptized ‘into the name of the Father, the Son and the Spirit’. This is an interesting picture of what baptism signifies. It shows that a person who is a true disciple has a relationship with each person of the Trinity. Perhaps we can say that he will be a son of the Father, a servant of the Lord Jesus, and a saint set apart by the Holy Spirit.
Yet the imagery says more than that a true disciple has a relationship with each person of the Trinity. It also shows that in each aspect of the relationship the true disciples finds security. He comes ‘into’ that relationship similar to how a person comes into a building. And when we think of the three examples of relationship that we mentioned, we can see that security of the disciple is at the heart of each. He cannot cease to be a son of the Father or a servant of the Son or one who is indwelt by the sanctifying Holy Spirit. This is a very encouraging perspective for a new disciple.
Mention of the name of the Trinity also highlights another aspect of discipleship, one that we can describe as separation from other religious groups. Initially most of the early disciples would be Jews and their baptism into the name of the Trinity would be a sign that they understood who God was in a different sense from their countrymen. Later on, the disciples would come from Gentile communities and they would be testifying against the pagan idols by baptism in the name of the Trinity. It is still the same today – baptism as a disciple of Jesus separates such from all other religions.
Since baptism was the initial outward requirement of all potential disciples, it was also a picture of another aspect of the New Testament church, which is that all racial and social segregation has been done away with as far as life within it is concerned. All of them came in, as it were, by the door of baptism into this new community that was totally different from all other earthly societies. The features of life that caused separation in society were not to be seen in the community of disciples of Jesus.
While these verses do not say that a disciple should be baptized in water, such a reference was understood. The rite of baptism was a common one in Israel at that time and all would know what was intended. Yet although it was common knowledge, this does not mean that choice of element was insignificant. Water symbolises cleansing from what makes a person dirty and defiled. Therefore, it was a pointer to the need of cleansing from sin. It was also a promise that a person could be cleansed from sin, not by baptism itself, but to what the act of baptism pointed – the blood of Christ that cleanses from sin. In this sense, baptism is a seal from God, a promise that he will fulfil for all who trust in Jesus.
There is one more detail about baptism that we should note. When a person identified himself with a religious leader, he spoke not only for himself but also for his family. We can see this is the case in the Book of Acts: when Lydia believed, her household was baptized; similarly with the Philippian jailor (Acts 16:15, 33). In a sense, it does not matter how old the household members were – the point is that the households were baptized. Paul mentions that he baptized the household of Stephanos (1 Cor. 1:16). Peter stresses this aspect in his sermon on the Day of Pentecost when he says to his listeners after urging them to believe in Jesus: ‘This promise is for you and for your children and for all who are off, everyone whom the Lord our God calls to himself’ (Acts 2:39).
Subsequent discipleship
The second aspect of outward discipleship mentioned by Jesus is instruction in the faith. As we look at how Jesus described this instruction, we can see that it was simultaneously comprehensive and limited. On the one hand, it was comprehensive in that Jesus required his apostles to teach all that he had commanded them – they were not at liberty to pick and choose what to teach out of his range of instructions. On the other hand, there was a limit to what they could teach – whatever they passed on had to belong to the instruction of Christ.
A second feature to note about the teaching of Jesus is that it is changeless. The passing of time will not allow any adjustments to what he taught his disciples. This means, of course, that there should be stability as far as discipleship is concerned. As D. A. Carson comments, ‘Remarkably, Jesus does not foresee a time when any part of his teaching will be rightly judged needless, outmoded, superseded, or untrue: everything he has commanded must be passed on “to the very end of the age”.’
Thirdly, the teaching of Jesus will be compelling in the sense that those who begin to learn about it in truth will keep on learning about his instruction. His teaching is attractive in that it is encountered through forgiveness experienced through his grace. The condition for continued existence in earthly education is increased qualifications – in the kingdom of Jesus the condition is constant dependence upon him for mercy.
Fourthly, the teaching of Jesus is convenient in the sense that it is always suitable. There are aspects of it suitable for those young in the faith and there are aspects for those who have developed along this path of discipleship. And there are details of it that are suitable for those experiencing different providences – it covers the whole of life.
Finally, the teaching of Jesus is challenging because in it he always calls for deeper, developing discipleship. There does not come a stage in this discipleship plan which allows his followers to take things easy. Yet although his teaching is a persistent challenge, his help is always provided through the presence of the Holy Spirit. Whatever the demand, Jesus empowers his followers who want to proceed along the path of life-long discipleship.
Baptism is the door by which one enters the community of Christian disciples. Another term for this community is the visible church. Baptism is not a way of salvation, but it is the means by which adults and their families express their intention to live as the disciples of Jesus.
Obviously there is a sense in which this commission was unique to the apostles. Unlike subsequent generations of Christians, the apostles were commanded to go literally into all the world. That expectation does not exist as far as Christian workers today are concerned. Even those who serve Christ in another country don’t usually travel all over the world spreading the faith. Of course, we are not surprised at this because the apostles were laying the foundation of the worldwide church.
Today we focus more on local congregations and expect them to witness in their communities. Yet although there is that difference from the apostolic method, the other details mentioned by Jesus here will be found as the church makes disciples throughout the world. So briefly we can consider these details.
Before we do, we can note that the main verb in the passage is ‘make disciples’. In our English versions, we may think ‘go’ is the main verb but in the original it is actually a participle dependant on the verb for its imperatival force. Literally, it should be translated as ‘going’, but to translate in this way would not make sense in English. We could render it by saying, ‘As you go,’ but that does not sound very demanding.
Confession that Jesus is Sovereign
The first detail to note is the connection between the commissioned task and the place of Jesus Christ. As he begins detailing his requirements Jesus mentions that he possesses all authority in heaven and on earth. It is because he has this authority that his apostles should obey him and go.
Perhaps the connection is that his apostles were now ready to go. They had been instructed by Jesus for three years before his death and then for forty days after his resurrection. During the forty days, they knew he was about to ascend to God’s throne and receive universal power, and now that moment had arrived. Jesus was to go to heaven to rule and they were to go throughout the world and serve.
A second possible connection is that they had to go because they had a wonderful message to tell. The gospel, or good news, that they were to declare throughout the world concerned each person in the world. Each of them had to hear about the saving work of Jesus and the demand from him that sinners trust him for salvation.
An obvious response to the sovereignty of Christ is that those who proceed to deliver his message can do so with confidence. If he has all authority, then all other authorities are under his control, whether they be religious, political or demonic. The first messengers were aware of, and soon would encounter, religious opposition, political opposition and demonic opposition, sometimes with the three combined. The only detail that would give them confidence was the awareness that Jesus was in ultimate control.
It is also worth noting how comforting this statement of Jesus. Earlier in the chapter we can see how unfit, in a sense, these disciples seemed to be for serving Jesus. Despite the fact that he appeared before them in his risen state, some of them doubted although it was not the first time that they had encountered him alive from the dead. Yet Jesus still determined to use them and they eventually became his instruments throughout the world.
Sign of salvation
Jesus proceeds to describe what it means to be a disciple. We know that there are two possible ways of explaining what a disciple is – we can do so from an inward perspective or from an outward point of view. While it is possible for us to say what a true disciple is like inwardly, we cannot say with exact certainty that a specific person is a real disciple. We cannot read the hearts of other people, we can only take people by what they say and do. But what we can do is arrange what professing disciples are to do in an outward way. Jesus mentions two such actions – baptism and instruction. Both these actions are signs that a person is interested in the kingdom of Jesus.
With regard to baptism, Jesus says that a disciple is to be baptized ‘into the name of the Father, the Son and the Spirit’. This is an interesting picture of what baptism signifies. It shows that a person who is a true disciple has a relationship with each person of the Trinity. Perhaps we can say that he will be a son of the Father, a servant of the Lord Jesus, and a saint set apart by the Holy Spirit.
Yet the imagery says more than that a true disciple has a relationship with each person of the Trinity. It also shows that in each aspect of the relationship the true disciples finds security. He comes ‘into’ that relationship similar to how a person comes into a building. And when we think of the three examples of relationship that we mentioned, we can see that security of the disciple is at the heart of each. He cannot cease to be a son of the Father or a servant of the Son or one who is indwelt by the sanctifying Holy Spirit. This is a very encouraging perspective for a new disciple.
Mention of the name of the Trinity also highlights another aspect of discipleship, one that we can describe as separation from other religious groups. Initially most of the early disciples would be Jews and their baptism into the name of the Trinity would be a sign that they understood who God was in a different sense from their countrymen. Later on, the disciples would come from Gentile communities and they would be testifying against the pagan idols by baptism in the name of the Trinity. It is still the same today – baptism as a disciple of Jesus separates such from all other religions.
Since baptism was the initial outward requirement of all potential disciples, it was also a picture of another aspect of the New Testament church, which is that all racial and social segregation has been done away with as far as life within it is concerned. All of them came in, as it were, by the door of baptism into this new community that was totally different from all other earthly societies. The features of life that caused separation in society were not to be seen in the community of disciples of Jesus.
While these verses do not say that a disciple should be baptized in water, such a reference was understood. The rite of baptism was a common one in Israel at that time and all would know what was intended. Yet although it was common knowledge, this does not mean that choice of element was insignificant. Water symbolises cleansing from what makes a person dirty and defiled. Therefore, it was a pointer to the need of cleansing from sin. It was also a promise that a person could be cleansed from sin, not by baptism itself, but to what the act of baptism pointed – the blood of Christ that cleanses from sin. In this sense, baptism is a seal from God, a promise that he will fulfil for all who trust in Jesus.
There is one more detail about baptism that we should note. When a person identified himself with a religious leader, he spoke not only for himself but also for his family. We can see this is the case in the Book of Acts: when Lydia believed, her household was baptized; similarly with the Philippian jailor (Acts 16:15, 33). In a sense, it does not matter how old the household members were – the point is that the households were baptized. Paul mentions that he baptized the household of Stephanos (1 Cor. 1:16). Peter stresses this aspect in his sermon on the Day of Pentecost when he says to his listeners after urging them to believe in Jesus: ‘This promise is for you and for your children and for all who are off, everyone whom the Lord our God calls to himself’ (Acts 2:39).
Subsequent discipleship
The second aspect of outward discipleship mentioned by Jesus is instruction in the faith. As we look at how Jesus described this instruction, we can see that it was simultaneously comprehensive and limited. On the one hand, it was comprehensive in that Jesus required his apostles to teach all that he had commanded them – they were not at liberty to pick and choose what to teach out of his range of instructions. On the other hand, there was a limit to what they could teach – whatever they passed on had to belong to the instruction of Christ.
A second feature to note about the teaching of Jesus is that it is changeless. The passing of time will not allow any adjustments to what he taught his disciples. This means, of course, that there should be stability as far as discipleship is concerned. As D. A. Carson comments, ‘Remarkably, Jesus does not foresee a time when any part of his teaching will be rightly judged needless, outmoded, superseded, or untrue: everything he has commanded must be passed on “to the very end of the age”.’
Thirdly, the teaching of Jesus will be compelling in the sense that those who begin to learn about it in truth will keep on learning about his instruction. His teaching is attractive in that it is encountered through forgiveness experienced through his grace. The condition for continued existence in earthly education is increased qualifications – in the kingdom of Jesus the condition is constant dependence upon him for mercy.
Fourthly, the teaching of Jesus is convenient in the sense that it is always suitable. There are aspects of it suitable for those young in the faith and there are aspects for those who have developed along this path of discipleship. And there are details of it that are suitable for those experiencing different providences – it covers the whole of life.
Finally, the teaching of Jesus is challenging because in it he always calls for deeper, developing discipleship. There does not come a stage in this discipleship plan which allows his followers to take things easy. Yet although his teaching is a persistent challenge, his help is always provided through the presence of the Holy Spirit. Whatever the demand, Jesus empowers his followers who want to proceed along the path of life-long discipleship.
Baptism is the door by which one enters the community of Christian disciples. Another term for this community is the visible church. Baptism is not a way of salvation, but it is the means by which adults and their families express their intention to live as the disciples of Jesus.
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