εἰς τὸ ὄνομα κ.τ.λ. can mean ‘in
the name of the Father and the name of the Son and the name of the Holy Spirit’
(cf. Justin, 1 Apol. 61). The
difficulty with this, however, is that one might then expect τὰ ὀνόματα. The alternative
is to suppose that the one divine name—the revealed name of power (Exod
3:13–15; Prov 18:10; Jub. 36:7)—has been shared by the Father with Jesus and
the Spirit, and there are early texts which speak of the Father giving his name
to Jesus (Jn 17:11; Phil 2:9; Gos. Truth 38:5–15). But we are unaware of
comparable texts regarding the Spirit.
We see no developed Trinitarianism in
the First Gospel. But certainly later interpreters found in the baptismal
formulation an implicit equality among Father, Son, and Holy Spirit; so for
instance Basil the Great, Hom. Spir.
10:24; 17:43. (W. D. Davies and Dale C. Allison Jr., A Critical and
Exegetical Commentary According to Saint Matthew, 3 vols. [International
Critical Commentary; London: T&T Clark International, 2004], 3:685-86)
