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likely that they forming a party, would not only call themselves by my name, but also ascribe
the Baptism to me.” For if from the inferiors so great an evil arose, from those of higher
order it would perhaps have gone on to something far more grievous.
Ver. 16. Then, having abashed those who were unsound in this respect and subjoining,
“I baptized also the house of Stephanas,” he again drags down their pride, saying besides,
“I know not whether I baptized any other.” For by this he signifies that neither did he seek
much to enjoy the honor accruing hereby from the multitude, nor did he set about this work
for glory’s sake.
Ver. 17. And not by these only, but also by the next words, he greatly represses their
pride, saying, “Christ sent me not to baptize, but to preach the Gospel:” for the more labor-
ious part, and that which needed much toil and a soul of iron, and that on which all depended,
was this. And therefore it was that Paul had it put into his hand.
And why, not being sent to baptize, did he baptize? Not in contention with Him that
sent him, but in this instance laboring beyond his task. For he saith not, “I was forbidden,”
but, “I was not sent for this, but for that which was of the greatest necessity.” For preaching
the Gospel is a work perhaps for one or two; but baptizing, for everyone endowed with the
priesthood. For a man being instructed and convinced, to take and baptize him is what any
one whatever might do: for the rest, it is all effected by the will of the person drawing near,
and the grace of God. But when unbelievers are to be instructed, there must be great labor,
great wisdom. And at that time there was danger also annexed. In the former case the whole
thing is done, and he is convinced, who is on the point of initiation: and it is no great thing
when a man is convinced, to baptize him. But in the later case the labor is great, to change
the deliberate will, to alter the turn of mind, and to tear up error by the roots, and to plant
the truth in its place.
Not that he speaks out all this, neither doth he argue in so many words that Baptism
has no labor, but that preaching has. For he knows how always to subdue his tone, whereas
in the comparison with heathen wisdom he is very earnest, the subject enabling him to use
more vehemency of language.
Not therefore in opposition to Him that sent him did he baptize; but, as in the case of
the widows19, though the apostles had said, (Acts vi. 2.) “it is not fit that we should leave
the Word of God and serve tables,” he discharged the office (Acts xii. 25. τὴν διακονίαν)
of a deacon, not in opposition to them, but as something beyond his task: so also here. For
even now, we commit this matter to the simpler sort of presbyters, but the word of doctrine
unto the wiser: for there is the labor and the sweat. Wherefore he saith himself, (1 Tim. v.
17.) “Let the Elders who rule well be counted worthy of double honor, especially they who
labor in the word and in teaching.” For as to teach the wrestlers in the games is the part of
19 Perhaps the allusion is to such places as Acts 11. 30; 24. 17; 1 Cor. 16. 4; &c.
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Homily III