At Matthew 28:19 reference
is made to “the name of the Father and of the Son and of the holy spirit.” A “name” can mean something
other than a personal name. When, in English, we say, “in the name of the law,” or “in the name of common
sense,” we have no reference to a person as such. By “name” in these expressions we mean ‘what the
law stands for or its authority’ and ‘what common sense represents or calls for.’ The Greek term for “name”
(o’no·ma) also can have this sense. Thus, while some translations (KJ, AS) follow the Greek text at Matthew
10:41 literally and say that the one that “receiveth a prophet in the name of a prophet, shall receive a prophet’s
reward; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man’s
reward,” more modern translations say, “receives a prophet because he is a prophet” and “receives
a righteous man because he is a righteous man,” or similar. (RS, AT, JB, NW) Thus, Robertson’s Word
Pictures in the New Testament (1930, Vol. I, p. 245) says on Matthew 28:19: “The use of name (onoma) here
is a common one in the Septuagint and the papyri for power and authority.” Hence baptism “in the name of the holy
spirit” implies recognition of that spirit as having its source in God and as exercising its function according to the
divine will.[1]
The Greek word, onoma
(name), is used 229 times in the New Testament[2]. Onoma refers to the name of a place four times.[3] Barring these place names and one reference in Revelation,[4] in every other instance, onoma refers to a person.[5] While not proof of personality (there is the one instance of onoma referring to an inanimate object in Revelation
11:13, see
preceding footnote), the fact that onoma refers to a person or persons by a factor of 98% is highly indicative of how
onoma should be considered here.
The name, onoma,
refers to a person or persons by a factor of 98%. As such, the application of onoma to personal beings is highly indicative
that the Holy Spirit is a personal being as well.
A study of the phrase “in
the name of” (eis/en/epi onoma) in Scriptures, however, is even more significant. The phrase occurs 29 times
in the New Testament[6] and 36 times in the Old Testament,[7] for a grand total of 65 occurrences in the entire Bible[8]. In all of these occurrences, “in the name of” refers to a person, never an object, abstract concept
or impersonal force/being. A person. Always. At no time do we find, “in the name of the law,” “in the name
of common sense,” or any such similar phrase in the Bible. These are modern idioms foreign to the times and cultures
in which the books of the Bible were written. The meaning the WTBTS suggests simply did not exist in those cultures at those
times. The phrase “in the name of” always refers to a person. Always.
The WTBTS cites Matthew
10:41:
Matthew 10:41
He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous
man in the name of a righteous man shall receive a righteous man's reward. (KJV)
"He who receives a
prophet in the name of a prophet shall receive a prophet's reward; and he who receives a righteous man in the name of a righteous
man shall receive a righteous man's reward. (NASB)
Anyone who receives
a prophet because he is a prophet will receive a prophet’s reward, and anyone who receives a righteous man because he
is a righteous man will receive a righteous man’s reward.
(NIV)
He that receives a
prophet because he is a prophet will get a prophet’s reward, and he that receives a righteous man because he is a righteous
man will get a righteous man’s reward. (NWT)
Insight on the Scriptures,
Vol. 2 contends that “more modern translations”
replace the phrase “in the name of” with the phrase “because he is a” to reflect the power and authority
represented (instead of a personal name) and quotes A.T. Robertson to support the WTBTS position. One must, however, note
that the power and authority represented in Matthew 10:41 as well as in every other occurrence of
the phrase (regardless of how it’s translated) is attributed to a person. Not an object, not an abstract quality
or concept, not an impersonal being or force. A person. Always.
The phrase “in
the name of” always refers to a person or persons in both the Old and New Testament. As such, the use of this phrase
referring to the Holy Spirit identifies the Holy Spirit as a personal being.
But what is the name?
Some believe “the
name” refers to one, single personal name.
Needles to say, if “the
name” refers to a single personal name, the Holy Spirit is most assuredly a personal being.
Others claim “the
name” is a title. Isaiah 9:6 and Matthew 1:23 are cited as cases in which “the name” is used as a title.
Isaiah 9:6
For unto us a child
is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor,
The mighty God, The everlasting Father, The Prince of Peace.
(KJV)
For a child will be
born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful
Counselor, Mighty God, Eternal Father, Prince of Peace. (NASB)
For to us a child is
born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty
God, Everlasting Father, Prince of Peace. (NIV)
For
there has been a child born to us, there has been a son given to us; and the princely rule will come to be upon his shoulder.
And his name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.(NWT)
Matthew 1:23
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. (KJV)
"BEHOLD, THE VIRGIN
SHALL BE WITH CHILD AND SHALL BEAR A SON, AND THEY SHALL CALL HIS NAME IMMANUEL," which translated means, "GOD WITH US." (NASB)
"The virgin will be
with child and will give birth to a son, and they will call him Immanuel" - which means, "God with us." (NIV)
“Look!
The virgin will become pregnant and will give birth to a son, and they will call his name Im·manŽu·el,” which means,
when translated, “With Us Is God.”(NWT)
Please note in the above
Scriptures that the title represents a person, not an inanimate object or active force. If “the name” represents
a title only, that title still does not demand that the Holy Spirit is an impersonal being. If anything, the fact that this
“title” consistently refers to a person identifies the Holy Spirit as a person as well.
If “the name”
signifies a title and since this “title” is consistently applied to a person, referring to the Holy Spirit with
“the name” as a title identifies the Holy Spirit as a person as well.
Yet others (such as the
WTBTS above) believe “the name” refers to power and authority only. As indicated above, the phrase “in the
name of” always refers to a person or persons in both the Old and New Testaments.
If “the name”
denotes power/authority and since the power/authority represented by the phrase “in the name of” always refers
to a person or persons, referring to the Holy Spirit with “the name” as representing power/authority strongly
identifies the Holy Spirit as a person.
SUMMARY: Regardless of whether “the name” that the Father, the Son
and the Holy Spirit share in Matthew 28:19 signifies a personal name, a title, or represents power/authority, none of these
meanings demand that the Holy Spirit is an active force. All of these meanings, in fact, identify the Holy Spirit as a personal
being.
Onoma in Matthew 28:19 is also singular. In the name of the Father, and of
the Son and of the Holy Spirit. The three are grouped together to share one name, not three names. The Father (who is a person)
shares the name with the Son (who is also a person) and the Holy Spirit. The most natural reading of the text indicates the
Holy Spirit as is person as well. The reading becomes unnecessarily and unnaturally awkward only when insisting the Holy Spirit
is impersonal: in the name (singular) of the Father (a person), and of the Son (a person), and of the Holy Spirit (an active
force)?
The most natural reading
of Matthew 28:19 indicates the Holy Spirit is a person.
We also read in The
Watchtower article entitled “One God in Three?”:
Does the fact that God,
his Son and the holy spirit are mentioned together prove that they share divinity, eternity and equality, as the Trinity[9] dogma claims? If so, then it might equally be asserted that the Trinitarian “Godhead” is made up of God, Christ
and the angels! (See Mark 13:32; 1 Timothy 5:21.)
Mark 13:32
But of that day and
that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. (KJV)
"But of that day or
hour no one knows, not even the angels in heaven, nor the Son, but the Father alone. (NASB)
"No one knows about
that day or hour, not even the angels in heaven, nor the Son, but only the Father. (NIV)
“Concerning
that day or the hour nobody knows, neither the angels in heaven nor the Son, but the Father.(NWT)
1 Timothy 5:21
I charge thee before
God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another,
doing nothing by partiality. (KJV)
I solemnly charge you
in the presence of God and of Christ Jesus and of His chosen angels, to maintain these principles without bias, doing nothing
in a spirit of partiality. (NASB)
I charge you, in the
sight of God and Christ Jesus and the elect angels, to keep these instructions without partiality, and to do nothing out of
favoritism. (NIV)
I
solemnly charge you before God and Christ Jesus and the chosen angels to keep these things without prejudgment, doing nothing
according to a biased leaning.(NWT)
Yes, the Scriptures cited
by the WTBTS list three persons (more actually – angels is plural), but isn’t that the point? This hardly supports
the WTBTS position that the Holy Spirit is not a person. Also, please note that none of the persons listed in either of the
verses cited by the WTBTS are said to be united in sharing one singular name. Whether the name represents a single personal
name, a single title or singular authority, the fact remains that the Father, the Son and the Holy Spirit are united so that
all share that single name. None of the Scriptures cited by the WTBTS above indicate that the persons are united
to share a single anything.
The Watchtower also states:
A Biblical statement that
church teachers often use to support the Trinity is Jesus’ command that his followers make disciples, “baptizing
them in the name of the Father and of the Son and of the holy spirit.” (Matthew 28:19) This passage certainly mentions
three entities, but it does not say that they are three persons or that they are all one.[10]
I beg to differ. As noted
above, the use of the phrase, “in the name of,” which always applies to a person or persons in the Bible,
very clearly identifies the Holy Spirit as a person and none of the three meanings for “the name” suggested above
demand that the Holy Spirit is devoid of personality. In fact, each of the three meanings proposed for “the name”
strongly identify the Holy Spirit as a personal being.
The Father, the Son and
the Holy Spirit are all three united in sharing the one single name in Matthew 28:19.
Adam Clarke states:
“Is it possible
for words to convey a plainer sense than these do? And do they not direct every reader to consider the Father, the Son, and
the Holy Spirit as three distinct persons?[11]
I agree.
SUMMARY: Contrary to the WTBTS assertion to the contrary, absolutely nothing
in the text of Matthew 28:19 demands or even implies that the Holy Spirit is an active force. In fact, Matthew 28:19 strongly
identifies the Holy Spirit as a personal being.
[1]WatchTower Bible
and Tract Society of New York, Inc. “Entry for “SPIRIT.’” Insight on the Scriptures, Volume 2,
1989. Pp. 1019, 1020.
[2] This can be easily verified by doing a simple search in E-Sword on Strong’s
number for onoma, which is 3686. 214 verses with 229 hits appear in search results: Matthew 1:21, 1:23, 1:25, 6:9,
7:22 (3 times), 10:2, 10:41 (2 times), 10:42, 12:21, 18:5, 18:20, 19:29, 21:9, 23:39, 24:5, 24:9, 27:32, 28:19; Mark 3:16,
3:17, 5:9 (2 times), 5:22, 6:14, 9:37, 9:38, 9:39, 9:41, 11:9, 11:10, 13:6, 13:13, 14:32, 16:17; Luke 1:5 (2 times), 1:13,
1:26, 1:27 (2 times), 1:31, 1:49, 1:59, 1:61, 1:63, 2:21, 2:25, 5:27, 6:22, 8:30, 8:41, 9:48, 9:49, 10:17, 10:20, 10:38, 11:2,
13:35, 16:20, 19:2, 19:38, 21:8, 21:12, 21:17, 23:50, 24:13, 24:18, 24:47; John 1:6, 1:12, 2:23, 3:1, 3:18, 5:43 (2 times),
10:3, 10:25, 12:13, 12:28, 14:13, 14:14, 14:26, 15:16, 15:21, 16:23, 16:24, 16:26, 17:6, 17:11, 17:12, 17:26, 18:10, 20:31;
Acts 1:15, 2:21, 2:38, 3:6, 3:16 (2 times), 4:7, 4:10, 4:12, 4:17, 4:18, 4:30, 5:1, 5:28, 5:34, 5:40, 5:41, 8:9, 8:12, 8:16,
9:10, 9:11, 9:12, 9:14, 9:15, 9:16, 9:21, 9:27, 9:29, 9:33, 9:36, 10:1, 10:43, 10:48, 11:28, 12:13, 13:6, 13:8, 15:14, 15:17,
15:26, 16:1, 16:14, 16:18, 17:34, 18:2, 18:7, 18:15, 18:24, 19:5, 19:13, 19:17, 19:24, 20:9, 21:10, 21:13, 22:16, 26:9, 27:1,
28:7; Romans 1:5, 2:24, 9:17, 10:13, 15:9; 1 Corinthians 1:2, 1:10, 1:13, 1:15, 5:4, 6:11; Ephesians 1:21, 5:20; Philippians
2:9 (2 times), 2:10, 4:3; Colossians 3:17; 2 Thessalonians 3:6; 1 Timothy 6:1; 2 Timothy 2:19; Hebrews 1:4, 2:12, 6:10, 13:15;
James 2:7, 5:10, 5:14; 1 Peter 4:14; 1 John 2:12, 3:23, 5:13 (2 times); 3 John 1:7, 1:14; Revelation 2:3, 2:13, 2:17, 3:1,
3:4, 3:5 (2 times), 3:8, 3:12 (3 times), 6:8, 8:11, 9:11 (2 times), 11:13, 11:18, 13:1, 13:6, 13:8, 13:17, 14:1, 14:11, 15:2,
15:4, 16:9, 17:3, 17:5, 17:8, 19:12, 19:13, 19:16, 21:12, 21:14, 22:4. Please note the translation (or lack of translation)
of G3686, onoma, in Revelation 11:13: And the same hour was there a great earthquake and the tenth part of the city
fell, and in the earthquake were slain of [onoma] men seven thousand: and the remnant were affrighted, and gave
glory to the God of heaven. (KJV) Onoma in Revelation 11:13 still refers to persons, but nonetheless an odd application
inconsistent with others, which are otherwise uniformly translated as “name,” “names,”“name’s,” “named,” “surnamed,” and “called” in the
KJV. One does find references to seven thousand “names” (or similar) in 13 of the 51 translations I consulted
(see Bibles Consulted page for more information)...But the variation is worth noting.
[3] Mark 14:32, “Gethsemane;”
Luke 1:26, “Nazareth;” Luke 24:13, “Emmaus;”
and Revelation 3:12, “Jerusalem.” (All KJV) Robert
M. Bowman, Jr. in his book, Why You Should Believe in the Trinity, An Answer to Jehovah’s Witnesses (1989, P.
115) also cites Acts 28:7, which refers to “...the chief man of the island, whose name was Publius…” (KJV) Publius, however, is the name of the chief
man of the island, not the island. (See Acts 28:8.)
[4] Revelation 8:11: And the name of the star is called Wormwood...(KJV)While I fully admit Revelation is a book saturated with symbolic and
figurative language, the word that onoma (name) here refers to is universally interpreted as a “star.”
[5] Robert M. Bowman, Jr. in his book, Why You Should Believe in the Trinity,
An Answer to Jehovah’s Witnesses (1989) states that, barring four place names, onoma “...always refers
to persons.”(P. 115) This is not so, as one can clearly see in Revelation
8:11: And the name of the star
is called Wormwood...(KJV) so
noted in the preceding endnote. Unless the star called Wormwood here is symbolic of a personal being, in this one instance
onoma refers to an inanimate object.
[6] Matthew 10:41 (twice), 10:42, 21:9, 23:39, 28:19; Mark 11:9, 11:10
(lacks onoma); Luke 13:35, 19:38; John 3:18, 12:13; Acts 2:38, 3:6, 4:18, 5:40, 8:16, 9:27, 9:29 (lacks onoma
but includes cunjuctive kai “and” to link to preceding verse/s; inferred), 10:48, 16:18, 19:5; 1 Corinthians
1:13, 5:4, 6:11; Ephesians 5:20; Colossians 3:17; 2 Thessalonians 3:6; James 5:10, 5:14. References in bold type differ
slightly (except where noted) in that they lack or vary the preposition in the Greek. Strictly adhering to onoma
paired with the prepositions en, eis, or epi, (omitting the variances) would occur 27 times rather than
29.
[7] Deuteronomy 18:5, 18:7, 18:20, 18:22, 21:5, 25:6; 1 Samuel
17:45, 20:42, 25:9; 2 Samuel 6:18; 1 Kings 18:32, 22:16; 2 Kings 2:24; 1 Chronicles 16:2, 21:19; 2 Chronicles 18:15, 33:18;
Ezra 5:1; Esther 3:12 (lacks phrase in LXX, though shem appears in the Hebrew); Psalms 20:5, 118:10,
118:11, 118:12, 118:26, 124:8, 129:8; Isaiah 50:10; Jeremiah 11:21, 26:9, 26:16, 26:20, 44:16;
Micah 4:5 (twice – onomati, which is a form of onoma, however, is only used once in the LXX );
Zephaniah 3:12; Zechariah 13:3. These references were checked against the LXX to better compare Greek to Greek. References in
bold type differ slightly (except where noted) in that they lack or vary the preposition in the Greek with the exception
of Esther 3:12, which differs drastically. Some examples of minor variation, in Psalm 118, the preposition is omitted but
can be inferred by the structure: and the name Lord defend you (Psalm 118:12) for example. Strictly adhering to onoma
paired with the prepositions en, eis, or epi, (omitting the variances) would occur 25 times rather than
36.
[8] Please see the preceding two footnotes. Omitting variances, there are
27 total New Testament occurrences and 25 total Old Testament occurrences for a total of 52 rather than 65.
[9] The WTBTS rejects the doctrine of the Trinity. The doctrine of the Trinity
is quite outside the scope of this article, however. The Trinity will be addressed in later chapters of this site, but will
not be discussed here. This quotation (and subsequent quotation) should be considered in light of what the WTBTS says about
the Holy Spirit alone, notwhat the WTBTS says about the Trinity.
[10] Watch Tower Bible and Tract Society of New York, Inc. “The ‘Blessed
Trinity’ – Is It in the Bible?” The Watchtower, June 15, 1987.
[11] Clarke, Adam. “Commentary on Matthew 28:19.” Adam Clarke’s
Commentary on the Bible, 1832.
