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And the apostle: “For we preach not ourselves but Jesus Christ as Lord, and ourselves merely as your servants in Jesus.” Knowing, then, the fruits of humility and the penalty of conceit, imitate the Master by loving one another and do not shrink from death or any other punishment for the good of each other. But the way which God entered upon for you, do you enter upon for him, proceeding with one body and one soul to the invitation from above, loving God and each other. For love and fear of the Lord are the first fulfillment of the law.

"For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake." And what is the nature of the connexion there? What hath this in common with what has been said? He either hints at them as exalting themselves, and persuading the disciples to name themselves after them: as he said in the former Epistle, "I am of Paul and I of Apollos;" or else another thing of the gravest character. What then is this? Seeing that they waged fierce war against them, and plotted against them on every side; 'Is it,' he says, 'with us ye fight and war? [Nay but] with Him that is preached by us, "for we preach not ourselves." I am a servant, I am [but] a minister even of those who receive the Gospel, transacting every thing for Another, and for His glory doing whatsover I do. So that in warring against me thou throwest down what is His. For so far am I from turning to my own personal advantage any part of the Gospel, that I will not refuse to be even your servant for Christ's sake; seeing it seemed good to Him so to honor you, seeing He so loved you and did all things for you.' Wherefore also he saith, "and ourselves your servants for Christ's sake." Seest thou a soul pure from glory? 'For in truth,' saith he, 'we not only do not take to ourselves aught of our Master's, but even to you we submit ourselves for His sake.'

In expressing himself humbly, Paul spoke in a way which was designed to show that he was not preaching the gospel for his own advantage but for the glory of the Lord Christ, to whom he is obedient.

It is not we but he who enables our faith, accepting us and judging us by it.

Above he said that we "do not resort to cunning," then he added about the unbelievers, how they were covered. Now he says: we do not deceive, for we preach not ourselves, as the false apostles do. For they urged their disciples to call themselves by their names, as he also showed in the first epistle: "I am of Apollos, I am of Cephas" (1 Cor. 1:12). Otherwise: do not think, you who attack us, that you are attacking us, for we preach not ourselves but Christ; therefore you are rising up against the One we preach. We so far from preach ourselves that we do not refuse to be even your servants for Christ's sake, that is, because He so loved us and did everything for us.

Then when he says, For what we preach is not ourselves, the Apostle settles a doubt. For some could say to the Apostle, contrary to what was said here: above you said that your Gospel was hidden; now you say that the Gospel of Christ enlightens. Therefore, if it is granted that the Gospel of Christ enlightens, it cannot follow that your Gospel is hidden. To settle this he does two things. First he shows that his own Gospel and Christ's are the same; secondly, he shows how it is that his own Gospel enlightens (v. 6). He says, therefore: I say that the manifestation of the brightness of Christ is the Gospel of Christ and our Gospel. It is ours as preached by us; it is Christ's truly as the one preached in the Gospel. Hence it is that what we preach is not ourselves, i.e., we do not commend ourselves nor for ourselves, i.e., we do not use our preaching for our praise or gain, but we refer it all to Christ and his praise: "We preach Christ crucified" (1 Cor. 1:23); "That I may tell of all your works," not mine, "in the gates of the daughter of Zion" (Ps. 73:28). But Jesus Christ as Lord, with ourselves as your servants for Jesus' sake. As if to say: we preach Jesus as Lord, but ourselves as servants, the reason being that we principally seek the praise of Christ and not our own. For a servant is one who exists for the profit of the master. That is why a minister of the Church, who does not seek the honor of God and the welfare of his subjects, is not a true ruler, but a tyrant. For whoever rules well should be as a servant seeking the honor and profit of his subjects: "The elder shall serve the younger" (Gen. 25:23); "For though I am free from all men, I have made myself a slave to all" (1 Cor. 9:19).