Matthew 28:20

An Exegetical Analysis of Matthew 28:19-20: The Relationship Between Discipleship, Baptism, and Instruction

This exegetical study of “An Exegetical Analysis of Matthew 28:19-20: The Relationship Between Discipleship, Baptism, and Instruction” is based on a b-greek discussion from February 5th, 2013. The initial inquiry focused on the grammatical and theological implications of the sequence of the present participles `βαπτίζοντες` (baptizing) and `διδάσκοντες` (teaching) in relation to the main imperative verb `μαθητεύσατε` (make disciples) in Matthew 28:19-20. It was observed that some scholars find the order “make disciples… baptizing… teaching” awkward, positing that `διδάσκοντες` appears to connect more naturally with `μαθητεύσατε` than `βαπτίζοντες` does, and suggesting this sequence might subordinate instruction to baptism, unlike the practice evident in the Didache where teaching precedes baptism.

The main exegetical issue under examination is therefore the precise grammatical function and theological significance of the present participles `βαπτίζοντες` and `διδάσκοντες` in relation to the primary command `μαθητεύσατε`. Specifically, the debate centers on whether the sequential ordering of these participles implies a hierarchical subordination of teaching to baptism or if they are to be understood as coordinate, integral, and perhaps even simultaneous aspects of the overarching process of making disciples. Furthermore, the role of the aorist participle `πορευθέντες` (having gone/going) as an introductory element to this Great Commission also warrants consideration, as does Matthew’s unique theological emphasis on discipleship and instruction.

Matt 28:19 πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, 20 διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδοὺ ἐγὼ μεθ᾿ ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος. (Nestle 1904)

Key differences with SBLGNT (2010):

• There are no substantive textual differences between the Nestle 1904 text provided and the SBLGNT (2010) in this passage. The only minor variation is the use of `μεθ’` (SBLGNT) versus `μεθ᾿` (Nestle 1904), which is a stylistic difference in apostrophe rendering.

Textual Criticism (NA28) and Lexical Notes (BDAG, KITTEL)

The primary textual variant noted in discussions of Matthew 28:19 concerns the participle `βαπτίζοντες`. While the overwhelmingly attested reading in the manuscript tradition is the present participle `βαπτίζοντες` (attested by major uncials such as א, B, D, W, Θ, 085, f1, f13, as well as the Byzantine text-type), a variant reading, the aorist participle `βαπτίσαντες`, is found in a few minuscule manuscripts (e.g., 274, 532). The critical apparatus of NA28 firmly retains `βαπτίζοντες` as the accepted reading, signifying its strong manuscript support and internal consistency within Matthew’s theological framework. The use of the present participle emphasizes an ongoing or contemporaneous action with the main verb, whereas an aorist participle would typically denote an action prior to or coincident with the main verb, completed in relation to it.

Lexical notes provide further insight into the key terms:

• πορευθέντες (aorist participle from `πορεύομαι`, “to go, travel”): BDAG (s.v. `πορεύω`) defines this as “to go from one place to another.” In context, this aorist participle of attendant circumstance can function almost imperativally, emphasizing the initial action of “going” as a prerequisite for the subsequent commission (e.g., “Go, and make disciples”) or simply describing the circumstance under which the main command is to be carried out (“Having gone, make disciples”).
• μαθητεύσατε (aorist imperative from `μαθητεύω`, “to make a disciple”): BDAG (s.v. `μαθητεύω`) gives “to make a pupil, make a disciple.” This is the primary imperative verb of the Great Commission, signifying the overarching goal. KITTEL (TDNT, s.v. `μαθητής`) highlights that `μαθητής` in Matthew consistently refers to one who earnestly heeds and observes Jesus’ teaching and commands, reflecting a deep commitment to his instruction as a lawgiver and rabbi.
• βαπτίζοντες (present participle from `βαπτίζω`, “to baptize, immerse”): BDAG (s.v. `βαπτίζω`) defines this as “to immerse, baptize.” The present tense indicates an ongoing, repeated, or contemporaneous action, describing *how* disciples are made. It functions epexegetically or instrumentally, explaining an aspect of the discipleship process.
• διδάσκοντες (present participle from `διδάσκω`, “to teach”): BDAG (s.v. `διδάσκω`) means “to teach.” Similar to `βαπτίζοντες`, this present participle describes another ongoing, essential action in the process of making disciples. It specifies the content of the teaching: “to observe all that I have commanded you,” reinforcing Matthew’s emphasis on obedience to Jesus’ ethical demands.
• τηρεῖν (present infinitive from `τηρέω`, “to keep, observe”): BDAG (s.v. `τηρέω`) includes “to keep, observe, obey (commands).” This infinitive functions as the direct object of `διδάσκοντες`, clarifying the purpose of the teaching: it is not merely to impart knowledge, but to ensure adherence to Christ’s commands.

Translation Variants with Grammatical & Rhetorical Analysis

The grammatical structure of Matthew 28:19-20 is crucial for understanding its meaning. The sentence is built around a single main imperative, `μαθητεύσατε` (make disciples). The preceding aorist participle `πορευθέντες` functions as an adverbial participle of attendant circumstance, often semantically equivalent to an imperative (`Go and make disciples`). The two subsequent present participles, `βαπτίζοντες` and `διδάσκοντες`, are also adverbial, explaining *how* the command to make disciples is to be carried out. They function instrumentally or epexegetically, describing the means or manner of making disciples.

The lack of a conjunction (`καί`) between `βαπτίζοντες` and `διδάσκοντες` (asyndeton) strongly suggests that these two actions are not to be seen as sequentially distinct or hierarchically ordered, but rather as two coordinated and essential components of the single process of making disciples. While listed in a particular order (baptizing then teaching), this grammatical arrangement does not inherently imply that one is subordinated to the other in importance or chronology. Both actions are presented as ongoing and integral to the task of discipleship. The present tense of both participles reinforces their continuous and characteristic nature in the life of a disciple and the mission of the church.

Rhetorically, the emphasis in Matthew, particularly through the frequent use of `μαθητής` and Jesus’ role as `διδάσκαλος`, is undeniably on instruction and obedience. While baptism is certainly presented as a critical initiation rite into this discipleship, it is immediately followed and defined by a comprehensive commitment to teaching and observance of Christ’s commands. The sequence, therefore, might reflect an understanding of baptism as the initial public declaration and entry into the covenant community, immediately followed by the ongoing formation through comprehensive instruction. The “awkwardness” perceived by some scholars (e.g., Loisy, as cited in the discussion) concerning the order “baptizing… teaching” tends to overemphasize a strict chronological or hierarchical interpretation, overlooking the common grammatical function of such participles in Greek, which often describes simultaneous or coordinate aspects of a main action.

Conclusions and Translation Suggestions

Based on the grammatical analysis and Matthean theological emphases, the participles `βαπτίζοντες` and `διδάσκοντες` are best understood as coordinate elements that specify the manner or means by which the overarching command to `μαθητεύσατε` is fulfilled. The sequence does not indicate subordination, but rather describes two foundational and ongoing aspects of discipleship: initiation through baptism and continuous formation through instruction and obedience. Matthew’s emphasis on Christ’s teachings and the importance of discipleship to a discerning and obedient learner is paramount. The initial aorist participle `πορευθέντες` serves to set the stage for the mission, indicating the necessary movement into the world.

Here are three translation suggestions, highlighting different nuances:

1. “Therefore, go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe everything I have commanded you. And behold, I am with you always, to the end of the age.”
   This translation treats “go” as an initial, almost imperative-like action, followed by the main command and its two integral components.
2. “Therefore, as you are going, make disciples of all nations by baptizing them in the name of the Father and of the Son and of the Holy Spirit, and by teaching them to observe everything I have commanded you. And behold, I am with you always, to the end of the age.”
   This version emphasizes the attendant circumstance of “going” and explicitly presents baptizing and teaching as the means or methods (“by baptizing… and by teaching”) of making disciples.
3. “Therefore, go and make disciples of all nations, both baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to observe everything I have commanded you. And behold, I am with you always, to the end of the age.”
   This translation uses “both… and” to explicitly convey the coordinate and equally essential nature of baptism and teaching in the discipleship process.