Here the apostle gives an account of his ministry among them. He thanks God he had baptized but a few among them, Crispus, who had been a ruler of a synagogue at Corinth (Act 18:8), Gaius, and the household of Stephanas, besides whom, he says, he did not remember that he had baptized any. But how was this a proper matter for thankfulness? Was it not a part of the apostolical commission to baptize all nations? And could Paul give thanks to God for his own neglect of duty? He is not to be understood in such a sense as if he were thankful for not having baptized at all, but for not having done it in present circumstances, lest it should have had this very bad construction put upon it - that he had baptized in his own name, made disciples for himself, or set himself up as the head of a sect. He left it to other ministers to baptize, while he set himself to more useful work, and filled up his time with preaching the gospel. This, he thought, was more his business, because the more important business of the two. He had assistants that could baptize, when none could discharge the other part of his office so well as himself. In this sense he says, Christ sent him not to baptize, but to preach the gospel - not so much to baptize as to preach. Note, Ministers should consider themselves sent and set apart more especially to that service in which Christ will be most honoured and the salvation of souls promoted, and for which they are best fitted, though no part of their duty is to be neglected. The principal business Paul did among them was to preach the gospel (Co1 1:17), the cross (Co1 1:18), Christ crucified, Co1 1:23. Ministers are the soldiers of Christ, and are to erect and display the banner of the cross. He did not preach his own fancy, but the gospel - the glad tidings of peace, and reconciliation to God, through the mediation of a crucified Redeemer. This is the sum and substance of the gospel. Christ crucified is the foundation of all our joys. By his death we live. This is what Paul preached, what all ministers should preach, and what all the saints live upon.

The household of Stephanas - From Co1 16:15, we learn that the family of Stephanas were the first converts in Achaia, probably converted and baptized by the apostle himself. Epenetus is supposed to be one of this family. See the note on Rom 16:5.

I know not whether I baptized any other - I do not recollect that there is any person now residing in Corinth, or Achaia, besides the above mentioned, whom I have baptized. It is strange that the doubt here expressed by the apostle should be construed so as to affect his inspiration! What, does the inspiration of prophet or apostle necessarily imply that he must understand the geography of the universe, and have an intuitive knowledge of all the inhabitants of the earth, and how often, and where they may have changed their residence! Nor was that inspiration ever given so to work on a man's memory that he could not forget any of the acts which he had performed during life. Inspiration was given to the holy men of old that they might be able to write and proclaim the mind of God in the times which concern the salvation of men.

Lest any should say that I had baptized in my own name. The Alexandrian copy, and some others, and the Vulgate Latin version, read, "lest anyone should say that ye were baptized in my name"; and the Ethiopic version renders it, "that ye might not say we have been baptized in his name". This gives the true reason why the apostle was so thankful he had baptized no more of the members of this church, lest either some should reproach him, as having done it in his own name, and as seeking his own honour and interest; or lest others should affect, from their being baptized by him, to be called by his name, as if he was the author and patron of a new sect.

Lest any should say that I had baptized in my own name. The Alexandrian copy, and some others, and the Vulgate Latin version, read, "lest anyone should say that ye were baptized in my name"; and the Ethiopic version renders it, "that ye might not say we have been baptized in his name". This gives the true reason why the apostle was so thankful he had baptized no more of the members of this church, lest either some should reproach him, as having done it in his own name, and as seeking his own honour and interest; or lest others should affect, from their being baptized by him, to be called by his name, as if he was the author and patron of a new sect.

1 Corinthians 1:16

co1 1:16

co1 1:16

co1 1:16And I also baptized the household of Stephanas,.... The same name with "Stephanios", or "Stephanio" in Pliny (e). Before he says he had baptized none but Crispus and Gaius; but recollecting things, he corrects himself, and observes, that he had also baptized the household of Stephanas, who by the Greek writers is thought to be the same with the jailer baptized by the apostle at Philippi, but was now removed from thence to Corinth, and was become a famous and useful man there. No argument can be formed from the baptism of his household in favour of infant baptism, since it must be first proved that he had any infants in his family, and that these were baptized; and if his household and the jailer's are the same, it is certain that his household were such who were capable of having the word of God spoke to them, and who actually did believe in God. And if they were not the same, yet it is clear that this household of Stephanas consisted of adult, converted, and very useful persons; they were the firstfruits of Achaia, and had addicted themselves to the ministry of the saints, Co1 16:15.

Besides, that is, the above mentioned persons,

I know not whether I baptized any other; meaning at Corinth, for he might have baptized, and doubtless did baptize many more in other places, for anything that is here said to the contrary: of this he would not be positive; for though he might fully know, and well remember, on recollection, who, and how many, were baptized by him with his own hands there, yet he could not tell but that some persons might have removed thither, and become members of the church in that place, who had been baptized by him elsewhere,

(e) Nat. Hist. l. 7. c. 48.

household of Stephanas--"The first-fruits of Achaia," that is, among the first converted there (Co1 16:15, Co1 16:17). It is likely that such "households" included infants (Act 16:33). The history of the Church favors this view, as infant baptism was the usage from the earliest ages.