2 Corinthians 4:5

Now, since, as he says in another passage, “the law was added because of transgression,” meaning the law which is written externally to man, he therefore designates it both as “the ministration of death,” and “the ministration of condemnation;” but the other, that is, the law of the New Testament, he calls “the ministration of the Spirit” and “the ministration of righteousness,” because through the Spirit we work righteousness, and are delivered from the condemnation due to transgression. The one, therefore, vanishes away, the other abides; for the terrifying schoolmaster will be dispensed with, when love has succeeded to fear. …

12. …“Who covereth the heaven with clouds, who prepareth rain for the earth” ( ver. 8 ). Now thou art alarmed, because thou canst not see the heaven: when it hath rained thou shalt gather fruit, and shalt see clear sky. Perhaps our God hath done this. For had we not the obscurity of Scripture as an occasion, we should not say to you those things wherein ye rejoice. This then perhaps is the rain whereat ye rejoice. It would not be possible for it to be expressed to you by our tongue, were it not that God covereth with clouds of figures the heaven of the Scriptures. For this purpose willed He that the words of the Prophets should be obscure, that the servants of God might afterwards have that by interpreting which they might flow over the ears and hearts of men, that they might receive from the clouds of God the fatness of spiritual joy. …

[3.] Ver. 5 . “For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake.”

“From the heart,” saith he, “with good-will doing service.” For since it is possible to do service even with singleness of heart and not wrongfully, and yet not with all one’s might, but only so far as fulfilling one’s bounden duty, therefore he says, do it with alacrity, not of necessity, upon principle, not upon constraint. If thus thou do service, thou art no slave; if thou do it upon principle, if with good-will, if from the heart, and if for Christ’s sake. For this is the servitude that even Paul, the free man, serves, and exclaims, “For we preach not ourselves, but Christ Jesus, as Lord, and ourselves as your servants for Jesus’ sake.” ( 2 Cor. iv. 5 .) Look how he divests thy slavery of its meanness. …

Would you see the flattery of the foolish Jews? listen to them, saying, “We have no king but Cæsar.” ( John xix. 15 .) Would you see humility? listen to Paul again, when he says, “For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake.” ( 2 Cor. iv. 5 .) Would you see both flattery and audacity? “Audacity” ( 1 Sam. xxv. 10 .) in the case of Nabal, and “flattery” ( 1 Sam. xxiii. 20 .) in that of the Ziphites? For in their purpose they betrayed David. Would you see “wisdom” ( 1 Sam. xxvi. …

Again, what in opposition to Paul of Samosata? for what did he affirm? The very same. But it is no emptying of Himself, that one who is of human nature, and a mere man, should wash his fellow-servants. For what we said against the Arians, we must repeat against these too, for they differ not from one another, save by a little space of time; both the one and the other affirm the Son of God to be a creature. What then shall we say to them? If He being a man washed man, He emptied not, He humbled not Himself. If He being a man seized not on being equal with God, He is not deserving of praise. …

Paul calleth a slave, brother: with reason; seeing that he styleth himself the servant of the faithful. ( 2 Cor. iv. 5 .) Bring we down all of us our pride, tread we under foot our boastfulness. Paul nameth himself a slave, he that is worth the world, and ten thousands of heavens; and dost thou entertain high thoughts? He that seizeth all things for spoil as he will, he that hath the first place in the kingdom of heaven, he that was crowned, he that ascended into the third heaven, calleth servants, “brethren,” and “fellow-servants.” Where is your madness? where is your arrogance?

A teacher has need not only of authority, but of gentleness, and not only of gentleness, but of authority. And all these the blessed Paul teaches, at one time saying, “These things command and teach” ( 1 Tim. iv. 11 .); at another, “These things teach and exhort.” For if physicians entreat the sick, not for the benefit of their own health, but that they may relieve their sickness, and restore their prostrate strength, much more ought we to observe this method, of entreating those whom we teach. For the blessed Paul does not refuse to be their servant: “We preach not ourselves,” he says; “but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake” ( 2 Cor. iv. 5 .); and again, “All things are yours, whether Paul or Apollos.” ( 1 Cor. iii. 12 .) And in this service he serves with alacrity, for it is not slavery, but superior to freedom. …

17. But wouldest thou know that the Apostles knew and preached the name of Christ, or rather had Christ Himself within them? Paul says to his hearers, Or seek ye a proof of Christ that speaketh in me ? Paul proclaims Christ, saying, For we preach not ourselves, but Christ Jesus as Lord, and ourselves your servants for Jesus’ sake . Who then is this? The former persecutor. O mighty wonder! The former persecutor himself preaches Christ. But wherefore? Was he bribed? Nay there was none to use this mode of persuasion. But was it that he saw Him present on earth, and was abashed? He had already been taken up into heaven. He went forth to persecute, and after three days the persecutor is a preacher in Damascus. …

But we shall more fully understand this distinction, if we look at the examples given by the first pastor. For Peter, who had received from God the principality of Holy Church, from Cornelius, acting well and prostrating himself humbly before him, refused to accept immoderate veneration, saying, Stand up; do it not; I myself also am a man ( Acts x. 26 ). But, when he discovers the guilt of Ananias and Sapphira, he soon shews with how great power he had been made eminent above all others. For by his word he smote their life, which he detected by the penetration of his spirit; and he recollected himself as chief within the Church against sins, though he did not acknowledge this, when honour was eagerly paid him, before his brethren who acted well. In one case holiness of conduct merited the communion of equality; in the other avenging zeal brought out to view the just claims of authority. …