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“If God would concede me His omnipotence for 24 hours, you would see how many changes I would make in the world. But if He gave me His wisdom too, I would leave things as they are.” ― J.M.L. Monsabre


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PlebChurch's Commision

Matthew 28:19 CEV  "Go to the people of all nations and make them my disciples. Baptize them in the name of the Father, the Son, and the Holy Spirit",

Disciple all nations - Make them my disciples. This includes the whole design of Christ's commission. Baptizing and teaching are the two great branches of that general design. And these were to be determined by the circumstances of things; which made it necessary in baptizing adult Jews or heathens, to teach them before they were baptized; in discipling their children, to baptize them before they were taught; as the Jewish children in all ages were first circumcised, and after taught to do all God had commanded them. John Wesley

All the nations (panta ta ethnē). Not just the Jews scattered among the Gentiles, but the Gentiles themselves in every land. And not by making Jews of them, though this point is not made plain here. It will take time for the disciples to grow into this Magna Charta of the missionary propaganda. But here is the world program of the Risen Christ and it should not be forgotten by those who seek to foreshorten it all by saying that Jesus expected his second coming to be very soon, even within the lifetime of those who heard. He did promise to come, but he has never named the date. Meanwhile we are to be ready for his coming at any time and to look for it joyfully. But we are to leave that to the Father and push on the campaign for world conquest. This program includes making disciples or learners (mathēteusate) such as they were themselves. That means evangelism in the fullest sense and not merely revival meetings. Baptism in (eis, not into) the name of the Father, the Son, and the Holy Spirit, in the name of the Trinity. Objection is raised to this language in the mouth of Jesus as too theological and as not a genuine part of the Gospel of Matthew for the same reason. See note on Matthew 11:27, where Jesus speaks of the Father and the Son as here. But it is all to no purpose. There is a chapter devoted to this subject in my The Christ of the Logia in which the genuineness of these words is proven. The name of Jesus is the essential part of it as is shown in the Acts. Trine immersion is not taught as the Greek Church holds and practices, baptism in the name of the Father, then of the Son, then of the Holy Spirit. The use of name (onoma) here is a common one in the Septuagint and the papyri for power or authority. For the use of eis with onoma in the sense here employed, not meaning into, See note on Matthew 10:41. (cf. also Matthew 12:41). WORD PICTURES IN THE NEW TESTAMENT
by Archibald Thomas Robertson

Matthew 11:27 CEV  My Father has given me everything, and he is the only one who knows the Son. The only one who truly knows the Father is the Son. But the Son wants to tell others about the Father, so that they can know him too.

All things have been delivered unto me of my Father (panta moi paredothē hupo tou patros mou). This sublime claim is not to be whittled down or away by explanations. It is the timeless aorist like edothē in Mat_28:18 (see note) and “points back to a moment in eternity, and implies the pre-existence of the Messiah” (Plummer). The Messianic consciousness of Christ is here as clear as a bell. It is a moment of high fellowship. Note epiginōskei twice for “fully know.” Note also boulētai = wills, is willing. The Son retains the power and the will to reveal the Father to men. WORD PICTURES IN THE NEW TESTAMENT
by Archibald Thomas Robertson

Matthew 10:41 CEV  Anyone who welcomes a prophet, just because that person is a prophet, will be given the same reward as a prophet. Anyone who welcomes a good person, just because that person is good, will be given the same reward as a good person.

Matthew 10:41

In the name of a prophet (eis onoma prophētou). “Because he is a prophet” (Moffatt). In an Oxyrhynchus Papyrus 37 (a.d. 49) we find onomati eleutherou in virtue of being free-born. “He that receiveth a prophet from no ulterior motive, but simply qua prophet (ut prophetam, Jer.) would receive a reward in the coming age equal to that of his guest” (McNeile). The use of eis here is to be noted. In reality eis is simply en with the same meaning. It is not proper to say that eis has always to be translated “into.” Besides these examples of eis onoma in Mat_10:41 and Mat_10:42  eis to kērugma Iōnā (see Robertson’s Grammar, p. 593).
Unto one of these little ones (hena tōn mikrōn toutōn). Simple believers who are neither apostles, prophets, or particularly righteous, just “learners,” “in the name of a disciple” (eis onoma mathētou). Alford thinks that some children were present (cf. Mat_18:2-6).
by Archibald Thomas Robertson