Introduction

Among the most striking differences in New Testament theology is the variety of expressions used for baptism. In Matthew 28:19, Jesus instructs His disciples to baptize “in the name of the Father, and of the Son, and of the Holy Spirit.” Yet in the Book of Acts, every recorded baptism takes place “in the name of Jesus Christ.” In addition, Paul—the apostle who wrote most of the New Testament epistles—consistently introduces his letters with greetings from “God the Father and the Lord Jesus Christ,” without mentioning the Holy Spirit at all.

From a Trinitarian viewpoint, these variations are harmonized under the doctrine of one God in three coequal persons. But from a non-Trinitarian perspective, these differences are not merely rhetorical but theologically significant. They reveal an early Christian movement centered decisively on the one God, the Father, and His appointed Messiah, the man Jesus Christ, through whom God operates by His Spirit—not a third person but God’s active power or presence.

This essay examines these textual differences through a unitarian lens, arguing that early Christianity recognized one God—the Father alone—and one mediator between God and men, the man Christ Jesus (1 Timothy 2:5), and that the Holy Spirit is not a person but the operative power of God working through Christ and His followers. The so-called “Trinitarian formula” of Matthew 28:19, far from representing a doctrinal core, stands apart in tone and is likely liturgical, editorial, or symbolic in meaning. The consistent pattern of baptism “in Jesus’ name” in Acts and the absence of the Spirit in Pauline greetings support a strictly monotheistic framework centered on the authority of God through His anointed Son.

I. Matthew 28:19 and the Trinitarian Formula

Matthew 28:19 is widely cited as the scriptural basis for the traditional Trinitarian baptismal formula: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” At face value, this verse seems to name three distinct referents and implies a level of parity. However, from a non-Trinitarian perspective, several issues must be examined.

First, the singular term “name” (onoma) is followed by three descriptive phrases. But if these were three co-equal persons, it would be unusual to use a singular grammatical construction. Instead, the verse may indicate a unity of mission or function rather than of personhood or being.

Second, there are no recorded instances of anyone in the New Testament ever baptizing using this formula. Every baptism in the historical record of Acts is performed in the name of Jesus alone. No reference is made to baptizing into the name of the Father or the Holy Spirit.

Third, many scholars—both critical and theological—have raised the possibility that this verse, or at least the triadic clause, may be a later liturgical addition. While no manuscript evidence exists for an alternative reading, early Christian writings like Eusebius of Caesarea, prior to the rise of Nicene orthodoxy, quote the verse with the simpler phrase: “Go and make disciples of all nations in my name.” This reading would be consistent with the formulaic practice found in Acts and with the monotheistic message of the early church.

From a unitarian perspective, even if the phrase “Father, Son, and Holy Spirit” is original, it does not necessitate a Trinity. Instead, it can be understood symbolically: the Father is the one true God (John 17:3), the Son is the appointed Messiah and servant of God (Acts 3:13, 26), and the Holy Spirit is God’s power and presence, not a person but an active force (Luke 1:35; Acts 1:8). Thus, the phrase may point to the complete work of God in calling, saving, and empowering believers, without implying co-equal divinity.

II. Baptism “In the Name of Jesus Christ” in Acts

The Book of Acts gives a detailed account of the Church’s earliest baptisms and consistently refers to baptism “in the name of Jesus Christ.” This occurs repeatedly:

Acts 2:38: “Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins…” Acts 8:16: “…only they were baptized in the name of the Lord Jesus.” Acts 10:48: “And he commanded them to be baptized in the name of the Lord.” Acts 19:5: “When they heard this, they were baptized in the name of the Lord Jesus.”

These repeated examples provide compelling evidence that the early Church understood baptism primarily as a public affirmation of loyalty to Jesus as the one whom God had made “both Lord and Christ” (Acts 2:36). It was not a mystical rite invoking three divine persons, but a clear confession of allegiance to the man through whom God was reconciling the world (2 Cor. 5:19).

That baptism was “in the name” of Jesus does not mean that the words “in Jesus’ name” were magic formulae, but rather that baptism was done by the authority of Jesus, and into the community of those who recognized His lordship. It was a social and spiritual act of transfer—from sin, or from the old covenant, to the new messianic order God had established through His Son.

Moreover, the Holy Spirit, when mentioned, is given after baptism and by God, not as a separate person entering into a covenantal relationship. The Spirit is poured out, fills, or is given by God—these are impersonal actions, consistent with the Spirit being God’s empowering presence rather than a distinct being.

The Jesus-name baptisms in Acts thus affirm a unitarian message: there is one God—the Father—and Jesus is His Messiah, to whom believers owe obedience and loyalty. The absence of any baptism in the name of a threefold Godhead underscores the absence of Trinitarian theology in the earliest Christian practice.

III. The Absence of the Spirit in Paul’s Greetings

Paul’s letters consistently open with a greeting that mentions only God the Father and the Lord Jesus Christ. A few examples:

Romans 1:7: “Grace to you and peace from God our Father and the Lord Jesus Christ.” 1 Corinthians 1:3: “Grace to you and peace from God our Father and the Lord Jesus Christ.” Galatians 1:3: “Grace to you and peace from God the Father and our Lord Jesus Christ.” Ephesians 1:2: “Grace to you and peace from God our Father and the Lord Jesus Christ.”

In every case, the pattern is consistent: God the Father is the source, and Jesus is the mediator or Lord through whom grace and peace come. Notably, the Holy Spirit is never named in these greetings, despite the fact that Paul has much to say about the Spirit elsewhere.

This omission is significant. If the Spirit were a co-equal divine person, then consistently omitting the Spirit in formal greetings to entire churches would seem like a theological failure. But if, as a non-Trinitarian reading affirms, the Spirit is not a person but the power and activity of God, then its absence makes perfect sense. One does not send greetings “from” a power or influence; greetings come from persons.

Paul’s own theology also bears this out. In 1 Corinthians 8:6, Paul writes: “Yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things…” Here, the one God is clearly the Father, and Jesus is described as the Lord through whom God works—not as equal with God, but subordinate and instrumental.

Likewise, 1 Timothy 2:5: “For there is one God and one mediator between God and men, the man Christ Jesus.” This verse offers a complete theological structure: one God (the Father), one man (Jesus) acting as mediator. No third person is needed or implied.

IV. The Unity of the Biblical Witness Under a Non-Trinitarian Framework

These distinctions—Matthew’s unique triadic phrasing, Acts’ singular focus on Jesus, and Paul’s consistent omission of the Spirit in greetings—can be understood in a unified way under a unitarian reading of Scripture.

God is One: The Father Alone

Throughout both Old and New Testaments, God is identified as a single person—not a unity of persons. Jesus Himself affirms this when He calls the Father “the only true God” in John 17:3, and when He replies to a scribe in Mark 12:29 that the greatest commandment is: “The Lord our God, the Lord is one.”

Jesus is the Messiah, Lord, and Mediator

Jesus is never called “God the Son” in Scripture, but is frequently described as the Son of God—a title denoting appointment, honor, and agency, not equality with God. In Acts 2:36, Peter declares: “God has made this Jesus… both Lord and Christ.” God elevated Jesus; Jesus did not share eternal divinity but was begotten, appointed, and exalted.

The Spirit is God’s Active Power

The Holy Spirit is not a person in Scripture but the breath, power, or presence of God. Just as the “spirit of man” in Scripture refers to his internal will or life-force (see 1 Cor. 2:11), so too God’s Spirit is God’s own self in action—empowering prophets, convicting hearts, working miracles, and anointing Jesus (Acts 10:38). The Spirit is never prayed to, never speaks independently of God, and never receives greetings or worship.

Thus, when Matthew refers to “the Father, the Son, and the Holy Spirit,” the unitarian believer can affirm this as referring to the one God (the Father), His Messiah (the Son), and His active presence (the Holy Spirit)—without assuming a doctrine of coequal persons.

V. Implications for Practice and Doctrine

From a non-Trinitarian viewpoint, the early Church did not understand itself as worshiping or baptizing into a triune deity. Instead, they worshiped the one God of Israel, acknowledged Jesus as His exalted Son and Lord, and recognized God’s Spirit as His power working in the world.

This has several implications:

Baptism “in the name of Jesus” remains the biblical norm, both in apostolic example and theological focus. The so-called “Trinitarian formula” in Matthew may either be symbolic, liturgical, or editorial, but should not override the consistent practice and theology of the earliest Christians. The absence of the Spirit from greetings and worship language supports the understanding that the Spirit is not a separate person, but the dynamic presence of God acting in His people. Trinitarian theology, while dominant in later creeds, is not found in the New Testament and represents a later philosophical development rather than apostolic doctrine.

Conclusion

The early Church proclaimed one God—the Father—and one Messiah, Jesus, whom God raised and exalted to His right hand. They baptized in Jesus’ name, not in a Trinitarian formula. They greeted each other with grace and peace from God and from His Messiah, not from three persons. They understood the Spirit not as a third divine being but as the breath, power, and activity of the living God.

A non-Trinitarian reading of Scripture harmonizes the variations in Matthew, Acts, and Paul by restoring the original monotheism of the Jewish-Christian message: that God is one, and that He has revealed Himself not as a three-in-one mystery, but through His chosen servant and exalted Son, the man Christ Jesus, through whom He has poured out His Spirit and established His kingdom.

In the name of Jesus—the one whom God appointed as Lord and Christ—believers were baptized, welcomed, and empowered. And in His name, we find the unifying key to the faith of the early Church.