13 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. 27 Homily III