Commenting on 1 Cor 1:16-17 (a common proof-text used against the doctrine of baptismal regeneration), John Chrysostom wrote:
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 laborious 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 (Το
μεν γαρ ευαγγελίζεσθαι ενός που και δευτέρου, το δε βαπτίζειν παντός αν είη του
την ιερωσύνην έχοντος [PG 61:26]). 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 widows, 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 a spirited and skilful trainer, but to place the crown on the
conquerors head may be that of one who cannot even wrestle, (although it be the
crown which adds splendor to the conqueror,) so also in Baptism. It is
impossible to be saved without it (και επι του βαπτισματος αδυνατον μεν
γαρ χωρις αυτου σωθηναι
[PG 61:26]), yet it is no great thing which the baptizer doth, finding the will
ready prepared. (Homily III on First Corinthians [NPNF1 12:13])