Post by admin on Apr 9, 2007 21:51:09 GMT -5
Matthew 28:19
“Father, Son, and Holy Spirit,” presentED in Matthew 28:19 ONLY ONCE!
At first glance a person would have to wonder why Matthew would instruct Christians to baptize in the name of the Father, Son, and Holy Ghost when Peter baptized in the name of Jesus and there is no indication that Matthew himself or others baptized differently.
ALL other scriptures refer to water baptism in the name of Jesus:
Acts 10:48 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.
Acts 8:16 (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.)
Acts 19:5 When they heard this, they were baptized in the name of the Lord Jesus.
Acts 2:38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
Acts 22:16 And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.
Romans 6:3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
Galatians 3:27 For as many of you as have been baptized into Christ have put on Christ.
According to the International Standard Bible Encyclopedia, “No record of such use can be discovered in the Acts of the epistles of the Apostles. The baptisms recorded in the New Testament after the Day of Pentecost are in the name of Jesus, Acts 2:38, into the name of Jesus, Acts 8:16, into Christ (Romans 6:3; Galatians 3:27).” The article goes on to say that people later decided this was not a formula and that a formula needed to be used for water baptism, so one was made.
Accordingly, "Go ye and make disciples of all the nations in my name, teaching them to observe all things, whatsoever I commanded you," (Matthew 28:19) was later added to so that it read, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” Much proof exists to support this statement.
Why have we no copies of the Scriptures written earlier than the 5th century (except for the two which were written in the 4th century)? The following quotation will supply the answer: *"Diocletian in 303 AD ordered all the sacred books to be burnt, …but enough survived to transmit the text (Swete in Variorum "Aids")."
One of the reasons why no early Manuscripts have been discovered *is that they were, when found, burned by the persecutors of the Christians: *Eusebius writes: "I saw with mine own eyes the houses of prayer thrown down and razzed to their foundations, and the inspired and sacred Scriptures consigned to the fire in the open market place (H.E. viii 2.)."
While no Manuscript of the first three centuries is inexistence, we do have the writings of at least two men who did actually possess, or had access to Manuscripts much earlier than our earliest now in existence. *And there were others who quoted the passage of Matthew 28:19 in those early times. One such person who serves as an excellent witness is: "Eusebius of Caesarea, to whom we are indebted for the preservation of so many contemporary works of antiquity, many of which must have perished had he not collected and edited them" (Robert Roberts, Good Company, vol. III, page 10).
"The most important writer in the first quarter of the fourth century was Eusebius of Caesarea. Eusebius was a man of little originality or independent judgement. But he was widely read in the Greek Christian literature of the second and third centuries, the bulk of which has now irretrievably perished, and subsequent ages owe a deep debt to his honest, if somewhat confused, and at time not a little prejudice, erudition" (Peake's Bible Commentary, 1929,page 596).
"Eusebius, the greatest Greek teacher of the Church and most learned theologian of his time… worked untiringly for the acceptance of the pure word of the New Testament as it came from the Apostles. Eusebius…relies throughout only upon ancient manuscripts, and always openly confesses the truth when he cannot find sufficient testimony" (E. K. in the Christadelphian Monatshefte, Aug 1923; Fraternal Visitor, June 1924).
"Eusebius Pamphilius, Bishop of Caesarea in Palestine, a man of vast reading and erudition, and one who has acquired immortal fame by his labors in ecclesiastical history, and in other branches of theological learning." Ch. ii, 9… till about 40 years of age he lived in great intimacy with the martyr Pamphilius, a learned and devout man of Caesarea, and founder of an extensive library there, from which Eusebius derived his vast store of learning. Eusebius was an impartial historian, and had access to the best helps for composing a correct history which his age afforded" (J. L. Mosheim, editorial footnote).
"Eusebius, to whose zeal we owe most of what is known of the history of the New Testament" (Dr. Westcott, General Survey of the History of the Canon of the New Testament, page 108).
"Of the patristic witnesses to the text of the New Testament as it stood in the Greek Manuscripts, from about 300-340, none is so important as Eusebius of Caesarea, for he lived in the greatest Christian library of that age, that namely which Origen and Pamphilus had collected. It is no exaggeration to say that from this single collection of manuscripts at Caesarea derives the larger part of the surviving ante-Nicene literature. In his library, Eusebius must have habitually handled codices of the Gospels older by two hundred years than the earliest of the great uncials that we have now in our libraries" (The Hibbert Journal, October 1902).
According to the editor of the Christadelphian Monatshefte, Eusebius compiled a collection of the corrupted texts of the Holy Scriptures, and "the most serious of all the falsifications denounced by him, is without doubt the traditional reading of Matthew 28:19."
F.C. Conybeare states, "Eusebius cites this text again and again in his works written between 300 and 336, namely in his long commentaries on the Psalms, on Isaiah, his Demonstratio Evangelica, his Theophany …in his famous history of the Church, and in his panegyric of the emperor Constantine. I have, after a moderate search in these works of Eusebius, found eighteen citations of Matthew 28:19, and always in the following form: " "Go ye and make disciples of all the nations in my name, teaching them to observe all things, whatsoever I commanded you."
"Conybeare proceeds: (in Hibbert Journal, 1902, p 105): "It is evident that this was the text found by Eusebius in the very ancient codices collected fifty to a hundred and fifty years before his birth by his great predecessors. Of any other form of text he had never heard, and knew nothing until he had visited Constantinople and attended the Council of Nice. Then in two controversial works written in his extreme old age, and entitled, the one, "Against Marcellus of Ancyra," the other "About the Theology of the Church," he used the common reading. One other writing of his also contains it, namely a letter written after the council of Nicea was over to his see of Caesarea."
In his Textual Criticism of the New Testament Conybeare writes: "It is clear, therefore, that the Manuscripts which Eusebius inherited from his predecessor, Pamphilus, at Caesarea in Palestine, some at least preserved the original reading, in which there was no mention either of Baptism or of the Father, Son, and Holy Ghost. It had been conjectured by Dr. Davidson, Dr. Martineau, by the Dean of Westminister, and by Prof. Harnack (to mention but a few names out of many) that here the received text could not contain the very words of Jesus, this long before anyone except Dr. Burgon, who kept the discovery to himself, had noticed the Eusebian form of reading."
The Encyclopedia of Relion and Ethics states: "The facts are, in summary, that Eusebius quotes Matthew 28:19 twenty-one times, either omitting everything between 'nations' and 'teaching,' or in the form 'make disciples of all nations in my name,' the latter form being the more frequent." Also, "The anonymous author of De Rebaptismate in the third century so understood them, and dwells at length on 'the power of the name of Jesus invoked upon a man by Baptism" (De Rebaptismate, Smith's Dictionary of the Bible, Vol. i, p. 352).
“Father, Son, and Holy Spirit,” presentED in Matthew 28:19 ONLY ONCE!
At first glance a person would have to wonder why Matthew would instruct Christians to baptize in the name of the Father, Son, and Holy Ghost when Peter baptized in the name of Jesus and there is no indication that Matthew himself or others baptized differently.
ALL other scriptures refer to water baptism in the name of Jesus:
Acts 10:48 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.
Acts 8:16 (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.)
Acts 19:5 When they heard this, they were baptized in the name of the Lord Jesus.
Acts 2:38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
Acts 22:16 And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.
Romans 6:3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
Galatians 3:27 For as many of you as have been baptized into Christ have put on Christ.
According to the International Standard Bible Encyclopedia, “No record of such use can be discovered in the Acts of the epistles of the Apostles. The baptisms recorded in the New Testament after the Day of Pentecost are in the name of Jesus, Acts 2:38, into the name of Jesus, Acts 8:16, into Christ (Romans 6:3; Galatians 3:27).” The article goes on to say that people later decided this was not a formula and that a formula needed to be used for water baptism, so one was made.
Accordingly, "Go ye and make disciples of all the nations in my name, teaching them to observe all things, whatsoever I commanded you," (Matthew 28:19) was later added to so that it read, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” Much proof exists to support this statement.
Why have we no copies of the Scriptures written earlier than the 5th century (except for the two which were written in the 4th century)? The following quotation will supply the answer: *"Diocletian in 303 AD ordered all the sacred books to be burnt, …but enough survived to transmit the text (Swete in Variorum "Aids")."
One of the reasons why no early Manuscripts have been discovered *is that they were, when found, burned by the persecutors of the Christians: *Eusebius writes: "I saw with mine own eyes the houses of prayer thrown down and razzed to their foundations, and the inspired and sacred Scriptures consigned to the fire in the open market place (H.E. viii 2.)."
While no Manuscript of the first three centuries is inexistence, we do have the writings of at least two men who did actually possess, or had access to Manuscripts much earlier than our earliest now in existence. *And there were others who quoted the passage of Matthew 28:19 in those early times. One such person who serves as an excellent witness is: "Eusebius of Caesarea, to whom we are indebted for the preservation of so many contemporary works of antiquity, many of which must have perished had he not collected and edited them" (Robert Roberts, Good Company, vol. III, page 10).
"The most important writer in the first quarter of the fourth century was Eusebius of Caesarea. Eusebius was a man of little originality or independent judgement. But he was widely read in the Greek Christian literature of the second and third centuries, the bulk of which has now irretrievably perished, and subsequent ages owe a deep debt to his honest, if somewhat confused, and at time not a little prejudice, erudition" (Peake's Bible Commentary, 1929,page 596).
"Eusebius, the greatest Greek teacher of the Church and most learned theologian of his time… worked untiringly for the acceptance of the pure word of the New Testament as it came from the Apostles. Eusebius…relies throughout only upon ancient manuscripts, and always openly confesses the truth when he cannot find sufficient testimony" (E. K. in the Christadelphian Monatshefte, Aug 1923; Fraternal Visitor, June 1924).
"Eusebius Pamphilius, Bishop of Caesarea in Palestine, a man of vast reading and erudition, and one who has acquired immortal fame by his labors in ecclesiastical history, and in other branches of theological learning." Ch. ii, 9… till about 40 years of age he lived in great intimacy with the martyr Pamphilius, a learned and devout man of Caesarea, and founder of an extensive library there, from which Eusebius derived his vast store of learning. Eusebius was an impartial historian, and had access to the best helps for composing a correct history which his age afforded" (J. L. Mosheim, editorial footnote).
"Eusebius, to whose zeal we owe most of what is known of the history of the New Testament" (Dr. Westcott, General Survey of the History of the Canon of the New Testament, page 108).
"Of the patristic witnesses to the text of the New Testament as it stood in the Greek Manuscripts, from about 300-340, none is so important as Eusebius of Caesarea, for he lived in the greatest Christian library of that age, that namely which Origen and Pamphilus had collected. It is no exaggeration to say that from this single collection of manuscripts at Caesarea derives the larger part of the surviving ante-Nicene literature. In his library, Eusebius must have habitually handled codices of the Gospels older by two hundred years than the earliest of the great uncials that we have now in our libraries" (The Hibbert Journal, October 1902).
According to the editor of the Christadelphian Monatshefte, Eusebius compiled a collection of the corrupted texts of the Holy Scriptures, and "the most serious of all the falsifications denounced by him, is without doubt the traditional reading of Matthew 28:19."
F.C. Conybeare states, "Eusebius cites this text again and again in his works written between 300 and 336, namely in his long commentaries on the Psalms, on Isaiah, his Demonstratio Evangelica, his Theophany …in his famous history of the Church, and in his panegyric of the emperor Constantine. I have, after a moderate search in these works of Eusebius, found eighteen citations of Matthew 28:19, and always in the following form: " "Go ye and make disciples of all the nations in my name, teaching them to observe all things, whatsoever I commanded you."
"Conybeare proceeds: (in Hibbert Journal, 1902, p 105): "It is evident that this was the text found by Eusebius in the very ancient codices collected fifty to a hundred and fifty years before his birth by his great predecessors. Of any other form of text he had never heard, and knew nothing until he had visited Constantinople and attended the Council of Nice. Then in two controversial works written in his extreme old age, and entitled, the one, "Against Marcellus of Ancyra," the other "About the Theology of the Church," he used the common reading. One other writing of his also contains it, namely a letter written after the council of Nicea was over to his see of Caesarea."
In his Textual Criticism of the New Testament Conybeare writes: "It is clear, therefore, that the Manuscripts which Eusebius inherited from his predecessor, Pamphilus, at Caesarea in Palestine, some at least preserved the original reading, in which there was no mention either of Baptism or of the Father, Son, and Holy Ghost. It had been conjectured by Dr. Davidson, Dr. Martineau, by the Dean of Westminister, and by Prof. Harnack (to mention but a few names out of many) that here the received text could not contain the very words of Jesus, this long before anyone except Dr. Burgon, who kept the discovery to himself, had noticed the Eusebian form of reading."
The Encyclopedia of Relion and Ethics states: "The facts are, in summary, that Eusebius quotes Matthew 28:19 twenty-one times, either omitting everything between 'nations' and 'teaching,' or in the form 'make disciples of all nations in my name,' the latter form being the more frequent." Also, "The anonymous author of De Rebaptismate in the third century so understood them, and dwells at length on 'the power of the name of Jesus invoked upon a man by Baptism" (De Rebaptismate, Smith's Dictionary of the Bible, Vol. i, p. 352).