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Did Jesus Baptize in Water?

📖 Did Jesus Baptize in Water? A Biblical Look at Baptism by Jesus, John, and the Holy Spirit

One of the most intriguing questions in the New Testament is: Did Jesus Himself ever baptize anyone in water? At first glance, some verses seem to suggest He did. Others say He didn’t. Which is it?

To get a solid answer, we must examine the broader teaching of baptism in the Bible, which includes water baptism, Spirit baptism, and fire baptism — each with distinct purposes and agents.

1️⃣ John the Baptist’s Baptism: A Baptism of Repentance

“I baptize you with water for repentance…” — Matthew 3:11

John’s role was to prepare the way for the Messiah through a baptism of repentance. It called people to turn from sin and expect the Kingdom of God.

2️⃣ Jesus’ Ministry: Did He Baptize in Water?

“Jesus Himself did not baptize, but only His disciples.” — John 4:2
“After these things Jesus and His disciples came into the land of Judea, and there He remained with them and baptized.” — John 3:22

At first, John 3:22 suggests that Jesus baptized. But just a chapter later, John 4:2 clarifies: Jesus Himself didn’t baptize with water, but His disciples did — under His direction.

Why didn’t Jesus baptize in water personally?
Most likely to avoid people boasting or dividing over who baptized them (cf. 1 Corinthians 1:14–17).

3️⃣ The True Baptism of Jesus: With the Holy Spirit and Fire

“He will baptize you with the Holy Spirit and fire.” — Matthew 3:11
“You will be baptized with the Holy Spirit not many days from now.” — Acts 1:5

Though Jesus didn’t baptize in water, He does baptize with something infinitely more powerful — the Holy Spirit and fire.

🔹 Baptism with the Holy Spirit

🔹 Baptism with Fire

Interpreted two ways:

4️⃣ Christian Water Baptism: The New Covenant Sign

“Go therefore and make disciples… baptizing them in the name of the Father and of the Son and of the Holy Spirit.” — Matthew 28:19
“We were buried with Him through baptism into death…” — Romans 6:4

After Jesus’ resurrection, He commanded water baptism as the sign of discipleship in the New Covenant. This is different from John’s baptism — it now signifies:

✅ Visual Comparison Chart of Baptisms in the New Testament

Baptism Type Agent Element Purpose
John’s Baptism John the Baptist Water Repentance and preparation
Jesus’ Ministry Disciples of Jesus Water Repentance and public faith expression
Spirit & Fire Baptism Jesus Christ Holy Spirit / Fire Regeneration / Purification / Judgment
Christian Baptism Church (believers) Water Union with Christ, entry into Church

📥 Click here to download the visual chart
(Or message us directly for the printable version.)

🧠 Final Thoughts: One Lord, Many Baptisms?

“There is one Lord, one faith, one baptism.” — Ephesians 4:5

While Scripture speaks of different kinds of baptism, Paul reminds us that in the New Covenant, they all point to one ultimate reality — our salvation in Jesus Christ.

So, did Jesus baptize in water?
✅ No — not personally. But He authorized His disciples to do so.
✅ More importantly, Jesus baptizes with the Holy Spirit, giving us new life.

✍️ Written by: Pastor Ramil

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Do Believers Today Perform Miracles Like the Apostles? A Reformed Look at 1 Corinthians 4:20

Do Believers Today Perform Miracles Like the Apostles? A Reformed Look at 1 Corinthians 4:20

Introduction
In an age of growing interest in signs and wonders, many Christians ask: “Can believers today perform miracles just like the apostles?” From healing the sick to raising the dead, these acts of power were undeniably present in the ministry of Christ and the early church. But what about now? Is the church still expected to function in such miraculous ways? Let’s explore the question through the lens of Reformed theology, grounding our answer in Scripture, especially 1 Corinthians 4:20, and the broader New Testament witness.

1. Power in the Kingdom: What Does 1 Corinthians 4:20 Mean?

Paul writes:

“For the kingdom of God does not consist in talk but in power.” (1 Corinthians 4:20, ESV)

The Greek word translated “power” is dunamis (δύναμις), often associated with supernatural strength or miraculous works. However, in this context, Paul contrasts mere rhetorical boasting with authentic spiritual authority — not just persuasive words, but Spirit-empowered gospel ministry that transforms lives.

Though dunamis can include miracles, Paul’s main point here is not about spectacular signs, but the genuine impact of the gospel — the fruit of the Spirit, holiness, and changed hearts.

2. Jesus’ Promise of Miracles: Mark 16 and John 14

Jesus indeed promised that miraculous signs would accompany the proclamation of the gospel:

“These signs will accompany those who believe: in my name they will cast out demons; they will speak in new tongues… they will lay their hands on the sick, and they will recover.” (Mark 16:17–18)
“Whoever believes in me will also do the works that I do; and greater works than these will he do…” (John 14:12)

These passages affirm that miraculous power accompanied the early preaching of the gospel. However, in the Reformed view, such signs served a specific redemptive-historical purpose: to confirm the message of Christ and His apostles during the foundational period of the church (cf. Heb. 2:3–4).

3. Paul’s Teaching: Some Gifts Will Cease

“Love never ends. But as for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away.” (1 Corinthians 13:8)

From a Reformed Cessationist perspective, this passage anticipates a time when certain sign gifts will no longer be necessary. While some argue that “the perfect” (v.10) refers to Christ’s return, others within the Reformed tradition understand it as referring to the completion of the canon of Scripture and the closing of the apostolic age — when the foundation of the church was laid (Eph. 2:20).

Thus, miraculous gifts were never meant to be normative, but temporary, tied to the unique ministry of the apostles.

4. Were All Believers Commanded to Perform Miracles?

“Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all possess gifts of healing? Do all speak with tongues?” (1 Corinthians 12:29–30)

The implied answer is no. The Spirit distributes gifts as He wills (1 Cor. 12:11), and not every believer is called to perform miracles. The apostles were unique in redemptive history — witnesses of the resurrected Christ with authority to write Scripture and lay doctrinal foundations.

5. The Purpose of Miracles in the Apostolic Age

From a Reformed perspective, the miracles of Jesus and the apostles were signs that authenticated their divine message and office. Consider:

As John Calvin stated: “We are not apostles, nor have we been called to lay the foundations of the Church. Therefore, we are not given the same signs.”

6. Does God Still Heal Today?

Yes, absolutely — God can and does still heal in response to prayer. Reformed theology is not anti-supernatural. What it rejects is the idea that all believers are guaranteed miraculous powers or that these should be expected as normative signs of spiritual maturity or salvation.

We pray in faith, but submit to God’s sovereign will, knowing that His grace is sufficient even in suffering (2 Cor. 12:9).

The main purpose of miracles was to point to the power of God to transform lives — to authenticate the gospel and call people to faith in Christ. But miracles are not the only means for transforming lives. In fact, the ordinary and most powerful means is the gospel message itself (Romans 1:16). Miracles may get attention, but only the Word of God changes hearts eternally.

Even Jesus, when asked to show a sign, rebuked the request by saying:

“An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of the prophet Jonah.” (Matthew 12:39)

This highlights a vital truth: God’s ultimate sign is Christ Himself — His death and resurrection. People do not need more signs; they need the gospel. Today, we should not chase wonders, but faithfully proclaim the good news that has the true power to save (Rom. 1:16).

Conclusion: Power Without Presumption

1 Corinthians 4:20 reminds us that the kingdom of God is not just about words — it is about transforming power, but not necessarily in the form of miracles. That power is seen most clearly in:

While God may still choose to work miraculously, our confidence rests in the sufficiency of Scripture and the finished work of Christ. The power of the kingdom is not in signs and wonders, but in the Spirit-empowered proclamation of the gospel that brings dead sinners to life.

Soli Deo Gloria!

Written by: Pastor Ramil Engle
Reformed Teacher | Apologist | Bible Blogger

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Many affirm that Christ saves sinners by grace alone, apart from human effort. They rightly reject the false Christs of the cults and Roman Catholicism. But be discerning—not every Christ preached aligns with the Christ revealed in Scripture!
The Christ of Arminianism is often presented as one who loves every individual and sincerely desires their salvation. However, the Christ of the Bible sets His love upon those whom God has unconditionally chosen for salvation (Psalm 5:5; Psalm 7:11; Matthew 11:27; John 17:9-10; Romans 9:10-13; Ephesians 1:3-4).
The Christ of Arminianism offers salvation to all and does His best to bring them to faith, yet His efforts can be frustrated by man’s rejection. In contrast, the Christ of the Bible effectually calls and sovereignly saves those whom the Father has given Him—not one of them will be lost (Isaiah 55:11; John 6:37-40; John 10:25-30; Philippians 2:13).
The Christ of Arminianism is limited by human will; He can only regenerate those who first choose Him by their own “free will.” But the Christ of the Bible sovereignly regenerates sinners, for without this work of grace, they are incapable of choosing Him (John 3:3; John 6:44, 65; Acts 11:18; Ephesians 2:1, 8-10). Faith itself is a gift from God, not a product of man’s decision.
The Christ of Arminianism died for all people, making salvation possible for everyone, yet not actually securing salvation for anyone. Many for whom He died are lost. The Christ of the Bible, however, laid down His life specifically for His elect, fully securing their redemption (John 10:14-15, 26; Acts 20:28; Ephesians 5:25; Hebrews 9:12; 1 Peter 3:18).
The Christ of Arminianism can lose those whom He has “saved” if they fail to continue in faith. Even if He grants security, it depends on the sinner’s initial choice rather than His sovereign power. The Christ of the Bible, on the other hand, preserves His people so that they will never be lost but will persevere to the end (John 10:26-29; Romans 8:29-39; 1 Peter 1:2-5; Jude 24-25).
At first glance, the Christ of Arminianism and the Christ of the Bible may seem similar, but upon deeper examination, they are vastly different. One submits to the so-called “free will” of man, while the other reigns as Sovereign Lord, accomplishing all that He wills.
If you trust in the Christ of Arminianism, examine whether He is the true Christ revealed in Scripture. Do not be deceived—seek the Word of God, and pray for the grace to believe in Christ as He is truly revealed: the sovereign Lord and Savior, who alone accomplishes salvation for His people.