2 Corinthians 1:24

24.Not that we exercise dominion He anticipates an objection that might be brought forward. “What! Do you then act so tyrannically (305) as to be formidable in your very look? Such were not the gravity of a Christian pastor, but the cruelty of a savage tyrant.” He answers this objection first indirectly, by declaring that matters are not so; and afterwards directly, by showing that the very circumstance, that he had been constrained to treat them more harshly, was owing to his fatherly affection. When he says that he does not exercise dominion over their faith, he intimates, that such a power is unjust and intolerable — nay more, is tyranny in the Church. For faith ought to be altogether exempt, and to the utmost extent free, from the yoke of men. We must, however, observe, who it is that speaks, for if ever there was a single individual of mortals, that had authority to claim for himself such a dominion, Paul assuredly was worthy of such a privilege. Yet he acknowledges, (306) that it does not belong to him. Hence we infer, that faith owns no subjection except to the word of God, and that it is not at all in subjection to human control. (307) Erasmus has observed in his Annotations, that by supplying the Greek particle ἕνεκα, it may be understood in this way — Not that we exercise dominion over you — with respect to your faith — a rendering which amounts almost to the same thing. For he intimates, that there is no spiritual dominion, except that of God only. This always remains a settled point — pastors have no peculiar dominion over men’s consciences, (308) inasmuch as they are ministers, not lords. (1 Peter 5:3.)

What then does he leave to himself and others? He calls themhelpers of their joy — by which term I understand happiness. At the same time he employs the term joy as opposed to the terror which tyrants awaken through means of their cruelty, and also false prophets, (309) resembling tyrants, that rule with rigor and authority, as we read in Ezekiel 34:4. He argues from contraries, that he did by no means usurp dominion over the Corinthians, inasmuch as he endeavored rather to maintain them in the possession of a peace that was free, and full of joy.

For by faith ye stand. As to the reason why he adds this, others either pass it over altogether in silence, or they do not explain it with sufficient distinctness. For my part, I am of opinion that he here again argues from contraries. For if the nature and effect of faith be such that we lean, in order that we may stand, (310) it is absurd to speak of faith as being subject to men. Thus he removes that unjust dominion, with which, he had a little before declared, he was not chargeable.