In the opinion of the present writer no argument can be deduced from the fact that our Lord spoke Aramaic, and that both els to ovofxa and iv t^ dvl/mari represent the simple phrase DB^a. For (though we know little of the Palestinian Aramaic of the 1st cent.) the preposition in Syriac not infrequently denotes motion; see Payne Smith, Thesaur. Syr., Oxford, 1879-1901, i. 430. And, as Chase remarks (JThSt vi. 507), the argument from the Aramaic preposition is robbed of all its force by the con- sideration that the Peshitta uses it in Ro 6^, Gal 3^^ for ' into Christ [Jesus],' Avhich can only denote incorporation. Therefore the Aramaic phrase uvz can mean ' (incorporation) into the name.'
The grave objection to Robinson's interpretation is that it does not suit the Pauline passages, which cannot be put aside as irrelevant. That ' Paul was not crucified for the Corinthians and they were not baptized into his name' (1 Co l'^'*), is a proposition in direct contrast to the statement that ' all we who were baptized into Christ Jesus were baptized into his death' (Ro 6^). The latter passage denotes incorporation, and so tlierefore must the former. Indeed, the passage in 1 Cor. would lose all force if it were translated ' by his authority.'
For a long list of Greek Fathers who interpret Mt 28^^ of incorporation, see Chase, JThSt viii. 173 ti". On the other hand, Robinson says that the Western formula 'in nomine' can only mean 'by the authority.' This is not clear, and in any case it is signihcant that Tertullian, the father of ecclesi- astical Latinity, understood Mt 28^^ otherwise, for he translates by 'in nomen,' and paraphrases by 'in Patrem,' etc. ; see above, 4. He clearly understood the baptismal command to denote incorporation.
The issue does not rest on the question whether els and iv are interchangeable. It is tlie whole sentence in Mt 28'^ which must be considered, and it is difficult to follow Robinson in thinking that it conveyed no idea of immersion to the first Christians. No doubt our Lord gave a new and more spiritual significance to a Jewish method of speech, but this is just what He did frequently in His teaching. If, as is probable, the account in Mt. is greatly condensed (above, 4), there is no difficulty about this. No doubt He explained His meaning to the disciples ; we are led to interpret it by the writings of the disciples themselves. For these reasons the present writer cannot but think that Chase's interpretation is right, and that the RV has properly given the words as ' into the name.'
{d) Meaning of 'being born anew' or 'from above.' — In Jn S'**" our Lord speaks to Nicodemus of another birth, which He connects with water (see above, 1) and the Spirit, and which is requisite for seeing or entering the Kingdom of God ; this birth is dvwdev, which may be translated ' anew ' (RV, and Westcott, Com. in loc.) or 'from above' (RVm, and Swete, Holy Spirit in NT, p. 131). In favour of the latter is Jn 3^^ (' he that cometh from above,' S.vi.idev) and 19^S and the fact that the writer often speaks of our being begotten of God
(Jn V^, 1 Jn 39 47 51-4.18. in j^ 33.5 t^e word is yevvr}dfi). In this case it is a heavenly birth that Jesus speaks of. In favour of the former is Gal 4^ (ttoXlv dvoodev — ' over again '), but especially the fact that Nicodemus takes this meaning (v.'*), and also that the term 'regeneration' (TraXiyyevea-ia), which was used in the Apostolic Church (Tit 3^) can best be explained as a reminiscence of our Lord's words on such an occasion, handed down orally. But may not both meanings of dvwdev in Jn 3 be valid ? The birth is both 'from above' and 'new.' A single word with more than one meaning is often used to express more than one truth.
This new or heavenly birth is the new start, the implanting of the new life, which is given to us by the Ascended and Glorified Christ through the Holy Ghost. And this new life is expressly con- nected with Christian baptism, whatever view we take of i^ vdaros in Jn 3^ ; St. Paul speaks (Col 2^^-^-) of the Christian having been buried with {ffwra- (pevres) Christ in baptism, ' wherein (not ' in whom,' i.e. Christ) ye were raised with him {cw-qyepd-qTe), . . . and you being dead . . . did he quicken together with him (crvve'^woiroly^ffev)' — note the aorists, denoting an action at a given time ; cf. also Eph 2"* (the 'sitting in heavenly places ' in v.^ is not future, but present). This new implanting of life is called ' regeneration ' in Tit 3^ (as above), and is effected by washing or a laver (Xovrpou), that is, by baptism, {■n-aki.yyeveala is used in Mt 19-^ of the new age hereafter [cf. Ac 3-^ ' the restitution of all things '] ; the application of it to the present age, as has been lately suggested, is most unlikely : for its use by non-Christian writers, see Swete, Holy Spirit in NT, p. 390, A pp. M.)
But tiie new life is like a seed. It may blossom and flourish, or it may die. It is the opportunity, the talent ; but if it is not seized and put to good use, it is of no avail to the recipient, and even con- demns him ; see, further, below (/).