denoting the result, effect, consequence; "repent, and be baptized, &c., so as for your sins to be remitted." (See the reference to Dr. Harrison and to the New Test. use, on a previous page.) This sense is quite distinct from that which remains to be mentioned, and it may on some accounts be preferred, although practically there is no very important difference. To this view Dr. Alexander, in his Commentary on Acts, seems to incline; but his language is somewhat vague, so that we may mistake the meaning; and in the more recent volume on Mark, he states distinctly the view which follows.

3. It may be understood in the sense of purpose, "for," "in order to." We have seen that this also is not only a possible, but an actual use of eis and the accusative. Whether it be the meaning here, must be determined upon the principles before stated, by considering (to use Dr. Harrison's own words) whether "the object named by the accusative is of such a nature as to be obviously suited to express the end or object aimed at in the preceding action or motion." Upon this point every intelligent person, even if he knows no Greek, can form his own opinion. Our judgment is, that purpose, "for," &c., is more probably the sense of the passage. It is so interpreted by Hackett, Robinson, and probably by Alexander. The passage is then to be explained on just the same principles as the expression, "He that believeth and is baptized shall be saved."

The remaining use we propose briefly to examine, is the employment of is in the so-called Baptismal Formula,* with which we must of course compare some similar expressions, and also the use of iv in one passage, and of it in another.

In the Commission, Matt. xxviii. 19, it is often said that the expression, "the name of the Father," &c., is a mere periphrasis, being precisely equivalent to "the Father," &c. This, though it matters not for our view of the passage in other respects, we are satisfied is not strictly true. In all the instances we can find of the use of voua in the New Testament,

* An article on this subject appeared in the Christian Review for April, 1855.

and of the corresponding Hebrew word in the Old, there is none in which it seems to us purely periphrastic; in every case, the name of God is actually called, or it is as if it were called, or there remains at least some allusion, however faint, to the proper sense of the term; and often it appears to denote those offices and attributes of the Divine Being, of which his name may be regarded as the representative. It would be curious to inquire into the origin of the expression among the Hebrews, what connection it may have with their unwillingness to pronounce the name Jehovah, with the words spoken to Moses from the bush, and with the fact that they were forbidden to employ any visible similitude of the Deity, and may therefore the more readily have taken His name, to which they could allude only with awe, as the representative, the audible symbol, of Himself; also to compare analogous expressions in Greek and Latin, as in the use of ßía xápa, caput, &c.; but this we must forbear. We only insist tha', even though it be regarded as virtually a periphrastic expression, there is no propriety in concluding, as some do, that in the Baptismal Formula we may omit the term "name" altogether.

Now in all the class of phrases we are considering, whether the term "name" is employed, as in Matt. xxviii. 19; Acts viii. 16, xix. 5; I. Cor. i. 13, 15; or it is simply baptized "unto Christ Jesus,' "unto Moses," as in Rom. vi. 3; Gal. iii. 27; I. Cor. x. 2; the form of expression sis and the accusative must again be understood in the sense of " as regards," &c. The baptism is not administered as a mere indefinite, unmeaning action, but it has reference to the Father, the Son, and the Holy Spirit, to the Lord Jesus, Paul, Moses. And here, as before, the precise nature of the reference must be gathered from the natural relations, or the relations which the Scriptures represent as existing, between the ceremony aad the person to whom it thus refers. What then is the precise reference? Does baptism make us, or help to make us, the children of God, the servants of Christ? Do the Scriptures so teach? Or is it not rather this? We are baptized, not with reference to some heathen deity, as Baal or Jupiter, not with reference to some human

leader, as Paul or Cephas, but with reference to Jesus Christ; we thereby declare that we take the religion of which he is the teacher and the embodiment as our religion, we thereby avow our belief in him, profess our allegiance to him. Whatever phrase or phrases one may prefer to employ, something such appears to be the nature of the reference. So when we are directed to baptize men with reference to the name of the Father, &c.,-this familiar periphrastic expression being chosen, we think, (though that question does not affect the explanation,) because the Father, &c., are to be actually named in the ceremony-it is that by this act they avow their belief in, or allegiance to, the Father, the Son, and the Holy Spirit. In Romans vi. 3, "baptized into (unto) his death," we have again the general idea of being baptized with reference to his death, and we see from the connection what sort of reference to Christ's death is had in our baptism.

We have indicated our opinion as to the best rendering of sis in these phrases. The inquiry as to the grounds of that preference may be more advantageously met after considering two other expressions, each of which is once employed.

ονό ματι·

In Acts x. 48, we read, "He commanded them to be baptized in the name of the Lord," where the Greek is év z This expression is constantly affirmed to signify by the authority," and is thus broadly distinguished from sis to ovoμa. We think it not very difficult to show, that the two amount to substantially the same thing, though their primary force is plainly quite different. The preposition

with the ablative (locativus) is shown by Dr. Harrison, and, less distinctly, by the lexicons, to be often employed as "marking with its noun the circumstances or condition in which an action occurs or a person is placed." Such appears to be the force of T ovopart in all the instances of its occurrence which we have examined. Let us classify some of these, and inspect an example of each class.

1. "That cometh in the name of the Lord" (Matt. xxi. 9). Here the circumstances or state of things in which he comes, are expressed by "the name of the Lord." (We strongly incline to the opinion that the peculiar expression

was selected because of the fact that the Lord was actually named, or it is as if he were named, in such a case; but it makes no difference as to the general sense if we consider "name" a mere periphrasis.) The Lord is mentioned as he who sent the messenger, at whose bidding, as whose representative, the messenger comes. An unknown person, going out among the subjects of a king, would be little heeded until he should say that the monarch had sent him; but when he does this, and is believed, he is thenceforward respected and obeyed as the representative of the royal power.

2. Closely akin to this, is the use in such expressions as II. Thess. iii. 6, "We command you in the name of our Lord Jesus Christ, to withdraw yourselves," &c. The act of commanding is in one respect defined by presenting, as denoting the condition or state of things in which it is given, "the name of our Lord Jesus Christ." But, as in the former case, a man's coming in the name of the Lord suggests the idea that he is the Lord's messenger, so here, when the apostle declares that he commands in the name of the Lord, we think of him as the Lord's authorized representative.

In this case, then, we may well enough translate, "by the authority;" but it should be carefully observed that this phrase really expresses only one of the derivative significations of "in the name of the Lord," and that the prominence which that derivative signification here obtains, is due to the connection with the term "command,” which naturally suggests the idea of authority.

3. "In my name they shall cast out demons" (Mark xvi. 17). The circumstances, or condition of things, attendant upon the casting out, are expressed by "my name. Apart from Christ, his followers could not work the miracle. It is not so much by his authority, as by his power, that it is done; though apparently they, it is really he, that casts out the demons. So when they anointed a sick man with oil in the name of the Lord (James v. 14).

4. "A cup of water in my name, because ye are Christ's" (Mark ix. 41). "If ye be reproached for (iv) the name of Christ" (I. Pet. iv. 14). Here the general sense of the ex

pression is the same as before; but the special force it obtains in the connection is, that the reproach is uttered, the benefit conferred, on account of Christ, for the sake of Christ; and it would be just as reasonable to infer from these cases that "in the name" signifies "for the sake," as from some previous examples that it signifies "by the authority."

5. "Whatsoever ye shall ask in my name," &c (John xiv. 13, 14). The condition or state of things in which the asking is to be done is expressed by "my name." But when Christ, with his known character and offices, is thus associated with the idea of asking, of praying to God, it is readily understood that we are to take him as the medium of access to God, to rely on his merits and intercession that we may be heard.

In all these cases, the phrase ἐν ὀνόματι, ἐν τῷ ὀνόματι conveys the same general idea, expressing certain circumstances, or a certain condition or state of things, in which the several actions are performed. (The awkwardness or seeming vagueness of the terms we are compelled to employ in order to designate this abstract idea, furnishes no sufficient objection to the correctness of our position, it being only the same difficulty that is everywhere encountered in attempting to state the signification of particles.) And we must determine in every instance, from the nature of the action, and the relations of the parties concerned, in what more specific sense the expression is to be understood, whether we are to think of the Lord as having commissioned a messenger, as giving authority to command, or power to work miracles, as being the occasion of benefit or reproach, or the Intercessor on whom we rely in prayer. And so with any uses distinct from those which have been mentioned. The exact interpretation of particular examples, we may not have correctly given; we only insist that it is to be determined, in every case, by considering the character of the action, and the natural or known relations of the parties. It may be added, that a very similar use of v and the ablative is found where the term "name" does not occur, as in the passages, "Which labored much in the Lord" (Rom. xvi. 12), "Only in the Lord" (I. Cor. vii. 39), &c.

ἐν