(6) These things--i.e., all that he has written about the factions. He only mentioned himself and Apollos (and not the other heads of parties), so that his motive in rebuking this schismatic spirit may not be misunderstood--which possibly it might have been had he written strongly and directly regarding Cephas and his admirers--and that those who read the Epistle might learn a lesson of humility. All that was said in condemnation of the spirit which exalted the Apostle and Apollos into party leaders, would apply with equal or greater force to all others; for they, as the planter and the waterer of the Corinthian vineyard, the layer of the foundation and the builder up of the Corinthian spiritual temple, were certainly the two whose exaltation by their followers might have seemed most pardonable.

That ye might learn in us . . .--i.e., "by our examples" you should learn not to go beyond what is written in the Scriptures--not to be found in any one particular passage, but in the general tone and scope of the Old Testament writings, which ever ascribe glory to God alone (as found in the passages referred to in 1Corinthians 1:19; 1Corinthians 1:31; 1Corinthians 3:19)--that none of you be puffed up on behalf of one (i.e., Apollos) against another (i.e., Paul), and vice versa. The Apostle here touches on the fact that this exaltation of teachers was really a gratification of their own pride. It was not that they "puffed up" the teacher, but themselves.

Verses 6-13. - Contrast between the inflated self sufficiency of the Corinthians and the earthly humiliation of the apostles. Verse 6. - Brethren. The occasional use of this and similar expressions ("beloved," etc.) often serves to strengthen an appeal, or, as here, to soften the sternness of a rebuke. I have in a figure transferred to myself and to Apollos. The meaning seems to be that St. Paul has prominently transferred to himself and to Apollos, or rather to the parties who chose their names as watchwords, the proof as to the sin and futility of partisanship which applied equally well to the parties which ranged themselves under other names. (For the verb "transfer" - more often "transform" see 2 Corinthians 11:13, 14, 15; Philippians 3:21.) He abstains purposely and generously from publicly naming the fuglemen of the antagonistic factions. For your sakes. By rebuking party spirit in his own partisans and those of the teacher who was most closely allied to himself, he robbed his remarks of all semblance of personality or bitterness. It showed his generous delicacy not to allude rather to the adherents of Cephas and the Judaean emissary. Than ye might learn in us. I made Apollos and myself instances of the undesirability of over exalting human teachers, that by our case you might learn the general principle. Not to think of men above that which is written. The true reading is merely, not above the things which have been written, as though the words were a sort of proverb, like Ne quid nimis or Milton's "The rule of not too much" (μηδὲν ἄγαν). The word "to think" is omitted in the best manuscripts. The phrase, "which have been written," is of very uncertain meaning. It may refer generally to "the scriptural rule" that all boasting is wrong (Jeremiah 9:23), or to the humble estimate of teachers which he has just been writing down for them. All his Old Testament quotations so far (ch. 1:19, 31; 3:19) have referred to humility. Some see in it a reference to Matthew 23:8 "Be not ye called Babbi;" but it is uncertain whether St. Matthew's Gospel was yet written; and St. Paul never refers so directly to any written Gospel. Perhaps it is a sort of proverb," Keep always to strict evidence;" "Say nothing which cannot be proved in black and white." The text, like so many others, has only a very remote connection with the sense in which it is usually quoted. That no one of you he puffed up. St. Paul was painfully impressed by this inflation of the Corinthians, and he often recurs to this word as a description of their vain conceit (1 Corinthians 4:18, 19; 1 Corinthians 5:2; 1 Corinthians 8:1; 1 Corinthians 13:4; 2 Corinthians 12:20). In other Epistles the word is only found once (in Colossians 2:18). For one against another. The expression is a profound one. The glorying in men (1 Corinthians 3:21), undesirable in any circumstances, becomes the more pernicious because the exaltation of one set of teachers is almost invariably accompanied by mean and unjust depreciation of any who could be supposed to be their rivals. The Corinthian who was "for Cephas" would be almost certain to be, to some extent, "against Paul."

4:1-6 Apostles were no more than servants of Christ, but they were not to be undervalued. They had a great trust, and for that reason, had an honourable office. Paul had a just concern for his own reputation, but he knew that he who chiefly aimed to please men, would not prove himself a faithful servant of Christ. It is a comfort that men are not to be our final judges. And it is not judging well of ourselves, or justifying ourselves, that will prove us safe and happy. Our own judgment is not to be depended upon as to our faithfulness, any more than our own works for our justification. There is a day coming, that will bring men's secret sins into open day, and discover the secrets of their hearts. Then every slandered believer will be justified, and every faithful servant approved and rewarded. The word of God is the best rule by which to judge as to men. Pride commonly is at the bottom of quarrels. Self-conceit contributes to produce undue esteem of our teachers, as well as of ourselves. We shall not be puffed up for one against another, if we remember that all are instruments, employed by God, and endowed by him with various talents.And these things, brethren, I have in a figure transferred,.... Not what he had said concerning the different factions at Corinth, one being for Paul, and another for Apollos, and another for Cephas, as if these several parties did not really go by those names, but by those of others, the false teachers; only the apostle, to decline everything that looked like reflection, put these, as the Syriac version renders it, "upon" his own "person", and Apollos's, the sooner and better to put an end to such divisions; for it is certain, from his way of arguing and reasoning, that these are not fictitious names, but they were really divided, and were quarrelling among themselves about himself, Apollos, and Cephas: but his meaning is, when he says,

I have in a figure transferred to myself and Apollos these things; that he had "brought these comparisons", as the Arabic version reads it, concerning himself and Apollos; namely, that one was a planter, and another a waterer; that they were both labourers and builders, ministers or servants, and stewards: and these similes, and such a figurative way of speaking he had made use of, as he says,

for your sakes; for the sake of the members of this church, that they might have right notions of them, and accordingly account of them, and behave towards them: or, as he adds,

that ye might learn in us not to think of men above that which is written: meaning, either in the word of God in general; or in some particular passages of Scripture he might have respect to; or rather in the above places in this, and the foregoing chapter, where he gives the fore mentioned characters of ministers; where, in the apostles themselves, in their own words, from their own account, they might learn, on the one hand, not to ascribe too much to them, nor, on the other hand, to detract from their just character and usefulness: and also,

that no one of you be puffed up for one against the other; speak great swelling words of vanity, and envy, for one minister against another; when they are all one, bear the same character, are in the same office, and are jointly concerned in the same common cause of Christ and the good of immortal souls.