A note on the baptismal formula in Matthew 28

When Jesus was risen, the instruction of the Angel, and later that morning, his own word to the woman, was plain and unequivocal.

The Angel said, "He goeth before you into Galilee" and Jesus said, "tell my brethren that they go into Galilee, and there shall they see me".

Why did he not tell them to wait a whole week in Jerusalem where he would have to make his second appearing (see John 20:26) in order to recover Thomas from his unbelief? Only John refers to this whole week of waiting before Jesus, and also his disciples, set out for Galilee.

Paul, in 1 Corinthians 15, tells of the first appearing on the day of the resurrection, ie privately to "Cephas" in the morning and then in the evening to "the Twelve". As we know from John, his appearing to "the Twelve" was not consummated until he had restored Thomas (type of unbelieving Israel) at the end of that week.

"After that" Paul says, he appeared to be above 500 brethren at once. This must have been in Galilee.

John 21 tells us that the early morning appearing in Galilee was "the third time that Jesus showed himself to his disciples after that he was risen from the dead". The account ends as Jesus and the seven are walking away from the lake, and Peter turning, sees John also following.

Where are they going? Clearly to link-up with the rest of "The Eleven", as they are called in Matthew 28:16. And there is every reason to believe that the "500 brethren" would also have been gathered together on this occasion, which gives meaning to Paul's statement, "after that" in 1 Corinthians 15:6.

Now the Bible’s chronology, which space doesn't allow us to touch on here, wonderfully confirms that the hidden week between the first and second resurrection appearances is typical of the hidden Church dispensation (while Israel is in unbelief) which ends with the Lord appearing "the second time, apart from sin unto salvation". as we know from Ephesians 3:9, this is called (lit.) "the dispensation of the mystery " because it has been "hid in God from the beginning of the world".

Once Thomas (unbelieving Israel) is restored, the Lord first and then the disciples leave Jerusalem and start off for Galilee in preparation for the "third appearing" which, of course, prefigures his third coming to set up his kingdom - see references to Galilee in Isaiah 9, when his great light will shine upon the gentiles.

What a wonderful resurrection gathering in the "the mountain" this must have been. No wonder they were told that they would "see him" in Galilee!

Now this is the setting in which Jesus makes this tremendous statement: "All power is given unto me in heaven and in earth..."

Paul tells us "Now we see not yet all things put under him". Why not? Because, while the body of Christ is still in the sphere of mortality there is a wrestling to be done against principalities and powers.

In the middle of the coming seven years (Revelation 12) we find that Satan and his angels are cast out of the heavens into the earth, but at the end of the seven years these powers are enchained and bound for the thousand years of the kingdom.

The Lord is waiting for this: "Sit Thou at my right hand until I make Thine enemies Thy footstool".

So it is a "kingdom scene" that is pictured in Matthew 28:16, and "a mountain" typifies the kingdom - Daniel 2:35. Jesus doesn't say, "Preach the gospel" at all. He says "teach" or "make disciples" of all nations, baptising them in the name of the Father, and of the son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you" - among these to walk according to the sermon on the Mount, which will be the rule for the kingdom.

Once this is appreciated, we understand perfectly why baptism in the Name of Jesus, or into his death, has nothing to do with the coming kingdom when the season of "death" related to his body will be past.

Baptism in the name of the Trinity, as it is to be practised in the millennium, speaks of becoming identified with the Godhead, through the death and resurrection of Christ, as part of an earth brought into blessing according to God's original intention, when He "blessed the seventh day, and sanctified it" (Genesis 2:3).

Baptism in the name of Jesus Christ, as practised in the acts and early Christian era, is identification with him during the time of his rejection in this world and can only apply in reality to the "members of his body".

It would seem that God allowed this form of baptism to be forgotten and lost to sight while the Church, as a whole, has been away in the "far country", like the Prodigal Son; and only now, when believers are beginning to return to the original pattern, has he allowed it to come to life. As Christians take their place as "members of his body, of his flesh and of his bones", so may they be identified with him by this personal baptism "into his death".

But it is also clear that baptism "in the name of Jesus Christ" is really intended to be a baptism separating the true from the merely professing Christians - the "wheat" from "the tares"! We shall hardly expect to see the denominations adopt this true New Testament form of baptism which one feels is really for those who "go forth ... unto him without the camp (of professing Christianity) bearing his reproach"