An Incontrovertible Call to Return to the Name of Jesus Christ
Confusion cripples millions—Christians and leaders pluck Gospel snippets, blind to the covenants, Israel’s role, and the Spirit’s light, deceived by traditions and texts that strain at gnats while swallowing camels. The Didache stumbles with its Trinitarian formula, a relic or revision misaligned with Scripture’s arc. This article buries error, silences critics, and lifts high the absolute truth: baptism “in the name of Jesus Christ for the remission of sins” is God’s unassailable standard, proven by the apostles, rooted in His plan from Israel to the Gentiles. Let’s strip away the layers and see the light as clear as water.
The Didache: A Misstep in Time?
The Didache, or “The Teaching of the Twelve Apostles,” is a late first- or early second-century text (ca. 50–120 AD), rediscovered in 1873 via a 1056 AD manuscript (Codex Hierosolymitanus). Scholars peg it to a Jewish-Christian community in Syria or Palestine, not the twelve “Apostles of the Lamb” (Matthew 10:2–4, Revelation 21:14). Its anonymity, composite nature—borrowing Jewish “Two Ways”—and post-apostolic structure (bishops, deacons) betray a later hand. Its four sections—moral teachings (1–6), liturgical rules (7–10), church order (11–15), eschatology (16)—offer a historical glimpse. Credible—baptism in running water, Eucharistic prayers echo norms (Acts 2:38, 1 Corinthians 11:23–25)—but not Scripture (Eusebius, Ecclesiastical History 3.25.4; Athanasius, Festal Letter 39). It lacks Christological depth—a shadow, not the light.
Didache 7: Trapped in the Old?
Didache 7 instructs: “Baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water… if you have neither, pour water three times on the head… let the baptizer fast, and the baptized…” mirroring Matthew 28:19. Yet Acts reveals the apostles baptizing “in the name of Jesus Christ” (Acts 2:38, 8:16, 10:48, 19:5). Why this divergence? Jesus’ earthly words came under the Old Covenant—“when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law” (Galatians 4:4–5)—born to fulfill the Law’s demands, yet His blood remained unspilled, without which there is no remission (Hebrews 9:22), and the New Covenant stood unratified until His death sealed it (Hebrews 9:15–18). Parables veiled truth from the masses (Matthew 13:10–13), awaiting the Spirit’s full revelation to the disciples (John 16:13). The Spirit was *with* them, not yet *in* them (John 14:17), and His name lingered unglorified in its redemptive power (John 17:1). Didache 7 lingers in this pre-redemption shadow, tethered to an era before the cross unleashed salvation, or perhaps bears the mark of a later hand—F.C. Conybeare posits Matthew 28:19’s Trinitarian phrasing as a second-century edit, a claim the 1056 AD manuscript cannot disprove. It fixates on procedure—running water, fasting, pouring thrice—tithing mint while the weightier matter of remission lies neglected (Matthew 23:23), silent on the sin-cleansing power Acts boldly proclaims in Jesus’ name.
Jesus’ Mission: Israel First
Jesus declared, “I am not sent but unto the lost sheep of the house of Israel” (Matthew 15:24). His earthly ministry targeted the Jews, to whom “pertained the adoption, and the glory, and the covenants… and the promises” (Romans 9:4). Matthew 28:19, though post-resurrection, reflects His pre-glorification humility—blood shed (Hebrews 9:22), New Covenant opened (Hebrews 10:19–20), yet not enacted until Pentecost (Acts 2). Jesus, in His self-effacing humility, sought not His own glory but the Father’s (John 17:4), deflecting exaltation during His earthly ministry; only after His sacrifice does the Father exalt Him (Philippians 2:9), and the Spirit, in turn, glorifies both Father and Son (John 16:14), unveiling His name’s supremacy post-Pentecost. Without saving Israel, the rest couldn’t be saved—their acceptance or rejection was pivotal.
Israel’s Fall, Gentiles’ Gain
Romans 11 unveils a divine pivot: “Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy” (Romans 11:11). Israel’s temporary stumble—not a permanent fall—opened the door, grafting Gentiles into the beloved (Romans 11:17–24, Ephesians 1:5–6). Without their fall, the nations would have no adoption. “When the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons” (Galatians 4:4–5). Pentecost ignited this era—grace and truth came by Jesus, but the Spirit of Christ became the inaugurator of grace, so to speak (Acts 2), glorifying Jesus’ name—“He that descended is the same also that ascended up far above all heavens, that he might fill all things” (Ephesians 4:10). Yet, until Acts 10, the church remained predominantly Jewish, still shadowed by the Law’s influence, as seen in their temple gatherings (Acts 2:46) and Peter’s initial recoil from Gentile uncleanliness (Acts 10:14). Only when Cornelius’ household receives the Holy Spirit (Acts 10:44–48) does the Gentile church truly emerge, Peter’s vision shattering the legal barrier: “God hath shewed me that I should not call any man common or unclean” (Acts 10:28). Before this, Jesus was bound in the body of His flesh, but now, ascended, He’s omnipresent through His Spirit—“The Lord is that Spirit” (2 Corinthians 3:17). As Jesus foretold, “Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live” (John 5:25)—this spiritual resurrection, the quickening of the Spirit, has dawned. “In Christ Jesus dwells all the fullness of the Godhead bodily” (Colossians 2:9), and “God exalted Him… that at the name of Jesus every knee should bow” (Philippians 2:9–11), for “There is no other name under heaven… by which we must be saved” (Acts 4:12). In this dispensation, God recognizes no other name but Jesus Christ, the name that saves and subdues devils. Demons tremble (James 2:19); He defeated the strong man (Mark 3:27). The Old Testament itself foreshadows this glorious truth, pointing beyond its shadows to the One who fulfills them all: “They were all baptized unto Moses in the cloud and in the sea” (1 Corinthians 10:2)—but unto whom are we baptized now? It was Christ’s Spirit working in them even then, “the Spirit of Christ which was in them” (1 Peter 1:11), guiding Israel through Moses as a type of the greater Deliverer to come. Stephen proclaimed, “This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me” (Acts 7:34–37), echoing Deuteronomy’s promise of the Messiah. And Jesus Himself unveiled His eternal identity: “Before Abraham was, I am!” (John 8:58). He is our greater Deliverer, the timeless Christ whose name now reigns supreme over every shadow of the Law.
Consider who stands to gain when that name is not invoked—when the church fails to invoke Jesus’ name, whether in baptism or faith, it hands victory to the devil, who thrives on rebellion against God’s will. This rebellion festers, weakening the Spirit’s power that once fueled the apostles’ miracles and witness, leaving us spiritually diminished today compared to their thriving era. Moreover, this shift leads to the rise of mere believers, rather than devoted disciples, who no longer passionately follow His teachings, rejecting sound doctrine in favor of doctrines of devils, slowly diluting the work of salvation and diminishing the power to redeem souls. See how contrived the devil is in his subtle efforts to undermine the truth. The devil does not attack the whole truth outright, but subtly alters it—either removing or diminishing its core power, rendering it ineffective. His work is meticulous, premeditated, and often difficult to discern.
Once the name, which is endowed with all authority and power, is removed, the consequences are clear. While individuals may undergo baptism and partake in other rites, the outcome remains unchanged, and no genuine work of redemption is imparted to them. I have often pondered why many new converts appear to reflect behavior even more grievous than that of the unconverted. The Spirit’s work and operations are manifest only when the name that God has highly exalted is invoked, for it is through that name alone that authentic transformation and the redemptive power of salvation are brought to fruition.
Apostolic Truth: Remission in His Name
Post-Pentecost, apostles preached: “Repent and be baptized… in the name of Jesus Christ for the remission of sins” (Acts 2:38). “Wash your sins away, calling on His name” (Acts 22:16). “Baptism… saves you… through the resurrection of Jesus Christ” (1 Peter 3:21). It is always through His name—whether for the Samaritans (Acts 8:16) or Cornelius (Acts 10:48)—that we are united to His death and resurrection, as Paul writes in Romans 6:3–4. His name is the foundation of our salvation, uniting us to His redemptive work. Understand this: In Christian theology, the name of Jesus is not just a label or title but is deeply connected to His person and His divine authority. The name represents His identity, His essence, and His salvific work. When Scripture speaks of the power of His name, it is referring to the person of Jesus Christ and all that He is—His death, resurrection, and authority as the Son of God. So, invoking His name is, in a sense, invoking the very presence and power of Christ Himself. Even Matthew 28:19’s “in the name of” points to Jesus—singular, the name of Father, Son, and Spirit, for in Him dwells all (Colossians 2:9). How can I invoke “in the name of the Father, the Son, and the Holy Ghost” when it isn’t a name, and God Himself authorized only one name, highly exalted, in whom dwells all the fullness of the Godhead bodily? If we apply the Trinitarian formula, we might as well invoke Jehovah or other names of God in baptism—but that would be subversion or perversion of truth. Is there any other name by which devils submit, sinners are saved, and the spiritually blind restored sight? No—“Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12). Jesus said, “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6). Demons fled (Luke 10:17), the lame walked (Acts 3:6), the dead rose (John 11:43–44)—all in His name (Mark 16:17–18, Acts 16:18).
The Spirit revealed this; apostles grasped it. Heathens call their gods by name—Zeus for power, Athena for wisdom, and countless others—each tied to a need. So too, God commands us to call on one name: Jesus, not a mere label but imbued with authority to deliver and transform, unmatched by any other. Reluctance to invoke it forfeits redemption, healing, and deliverance. Can we baptize with just ‘the name of the Father, Son, and Holy Spirit’—what is that, even? It’s not a name, but a title. What is that one name? It is Jesus Christ—for the apostles understood the name and they followed that pattern, knowing it as the name of God, the true God and eternal life, in whom dwells all the fullness of the Godhead bodily (Colossians 2:9, 1 John 5:20), exalted above all as King of kings (Philippians 2:9–11), to whom the Father has committed all judgment, that all should honor Him as they honor the Father (John 5:22–23). These gods—devils, as Scripture reveals—yield only to Him, for He alone triumphs over their works (1 John 3:8). Israelites called God ‘El,’ a name Canaanites gave their god too, and ‘Baal’—meaning master or husband—echoes in Isaiah where ‘your Maker is your husband’ (Isaiah 54:5). Pagans named their gods for power or harvest, yet OT prophets boldly applied such terms to the true God, subverting false deities. Even Paul, in Athens, took pagan words—‘in him we live’ (Acts 17:28)—to unveil the Creator. Heathens grasp naming’s power; so too, God commands one name: Jesus. Baptism’s authority hinges on that name—remission of sins is no mere rite but a covenantal act, the first step to peace with God (Romans 5:1), burying us with Christ (Colossians 2:12). The devil despises it, for it threatens his dominion over sin (1 John 3:8). The book of Acts trumps titles. No eisegesis muddies these verses—they shine clear as water.
Didache’s Fatal Flaw
Didache 7 falters—whether as a pre-Pentecost relic or a post-apostolic blunder—by ignoring the name of Jesus in favor of titles, remaining silent on remission, and fussing over minor details while neglecting the weightier matter of salvation (Matthew 23:23–24). It overlooks Israel’s role, the Spirit’s revelation, and the inclusion of the Gentiles. The apostles, filled with the Spirit, baptized in the name God has exalted. Thus, it either reflects an outdated perspective or has been tampered with, failing to align with apostolic truth.
The Root of Confusion
Which Bible are they reading? Leaders misread Gospels, blind to Jesus’ Israel-first mission (Matthew 15:24), covenant shift, and Gentile grafting (Romans 11). Cherry-picking Matthew 28:19 over Acts, they cling to titles, not the name Jesus—the Spirit’s revelation—sowing disarray (Ephesians 2:20). It’s a fatal mistake: they strain at mint and cumin, neglecting the core of the gospel, leaving millions deceived by muddied waters. Why does the devil resist baptism if it’s powerless? Because it’s God-ordained for remission (Acts 2:38), uniting us to Christ (Romans 6:3–4)—a threat he obscures through tradition. The Jews knew authority rests in a name—“By what authority doest thou these things?” (Matthew 21:23)—yet we invoke titles, not Jesus, producing shallow believers, not disciples (Matthew 28:19–20). Devils roam Christendom, for we’ve strayed from the name that saves.
The Call to Truth
The Didache fades—Acts reigns. Baptism “in the name of Jesus Christ for the remission of sins” is Scripture’s absolute truth, life-altering and eternal, rooted in God’s plan from Israel’s fall to Gentile grace. Follow the apostles, prophets, and teachers upon whom the church is built (Ephesians 2:20), not blind guides or post-apostolic echoes. Bury speculation. Silence the opposition. Lift high the Name above all names. The Spirit has spoken—let the church return to this unassailable standard and end the confusion once for all.