I Corinthians 4:6 · Bible study
1 Corinthians 4:6 Commentary: No Going Beyond Scripture
Greek · 11 what the commentators say
Meaning in one sentence
Paul figuratively transfers the lesson to himself and Apollos, teaching the Corinthians not to go beyond what Scripture says, to avoid pride and factionalism.
Research Summary
- Meaning: Paul figuratively uses himself and Apollos to teach the Corinthians not to overvalue any teacher beyond what Scripture says, so that pride and factions dissolve.
- Key words: μετεσχημάτισα (meteschēmatisa), to change the form, apply figuratively; γέγραπται (gegraptai), perfect passive, 'it has been written,' pointing to authoritative Scripture; φυσιούσθε (phusiousthe), to be inflated with pride.
- Main debate: What exactly does 'what is written' refer to? Options: specific OT texts, the principles Paul has just written, or a general proverbial rule. The majority of commentators read it as Scripture.
- Theological theme: Christian unity depends on humility and submission to Scripture, not on personality cults around ministers.
- Best use: A corrective text for churches tempted to celebrity culture or factionalism; a model of pastoral tact in confronting division.
Translation Comparison
BSB Berean Standard Bible 2020
Brothers, I have applied these things to myself and Apollos for your benefit, so that you may learn from us not to go beyond what is written. Then you will not take pride in one man over another.
WEB World English Bible 2000
Now these things, brothers, I have in a figure transferred to myself and Apollos for your sakes, that in us you might learn not to think beyond the things which are written, that none of you be puffed up against one another.
KJV King James Version 1769
And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.
ASV American Standard Version 1901
Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us ye might learn not to go beyond the things which are written; that no one of you be puffed up for the one against the other.
YLT Young's Literal Translation 1898
And these things, brethren, I did transfer to myself and to Apollos because of you, that in us ye may learn not to think above that which hath been written, that ye may not be puffed up one for one against the other,
Darby Darby Bible 1890
Now these things, brethren, I have transferred, in their application, to myself and Apollos, for your sakes, that ye may learn in us the [lesson of] not [letting your thoughts go] above what is written, that ye may not be puffed up one for [such a] one against another.
Douay-Rheims Douay-Rheims Bible 1899
But these things, brethren, I have in a figure transferred to myself and to Apollo, for your sakes: that in us you may learn that one be not puffed up against the other for another, above that which is written.
Translations in other languages (10 available)
Esto empero, hermanos, he pasado por ejemplo en mí y en Apolos por amor de vosotros; para que en nosotros aprendáis á no saber más de lo que está escrito, hinchándoos por causa de otro el uno contra el otro.
E isto, irmãos, fiz a comparação relativa a mim e a Apolo por causa de vós; para que em nós aprendais a não fazer suposições além do que está escrito; para que não fiqueis arrogantes por preferir um contra o outro.
C’ est à cause de vous, frères, que j’ ai fait de ces choses une application à ma personne et à celle d’Apollos, afin que vous appreniez en nos personnes à ne pas aller au-delà de ce qui est écrit, et que nul de vous ne conçoive de l’ orgueil en faveur de l’ un contre l’ autre.
Solches aber, liebe Brüder, habe ich auf mich und Apollos gedeutet um euretwillen, daß ihr an uns lernet, daß niemand höher von sich halte, denn geschrieben ist, auf daß sich nicht einer wider den andern um jemandes willen aufblase.
En deze dingen, broeders, heb ik op mijzelven en Apollos bij gelijkenis toegepast, om uwentwil; opdat gij aan ons zoudt leren, niet te gevoelen boven hetgeen geschreven is, dat gij niet, de een om eens anders wil, opgeblazen wordt tegen den ander.
Or, fratelli, queste cose le ho per amor vostro applicate a me stesso e ad Apollo, onde per nostro mezzo impariate a praticare il “non oltre quel che è scritto”; affinché non vi gonfiate d’orgoglio esaltando l’uno a danno dell’altro.
A te rzeczy, bracia! w podobieństwie obróciłem na się i na Apollosa dla was, abyście się nauczyli z nas nad to, co napisane, nie rozumieć, iżbyście się jeden dla drugiego nie nadymali przeciwko drugiemu.
Это, братия, приложил я к себе и Аполлосу ради вас, чтобы вы научились от нас не мудрствовать сверх того, что написано, и не превозносились один перед другим.
弟兄們，我為 你們的緣故，拿這些事 轉比 自己 和 亞波羅，叫 你們效法 我們 不 可過於聖經所 記，免得 你們 自高自大，貴重 這個，輕看 那個。
My brothers, it is because of you that I have taken Apollos and myself as examples of these things, so that in us you might see that it is not wise to go farther than what is in the holy Writings, so that no one of you may be lifted up against his brother.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · I Corinthians 4:6
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Paul is using himself and Apollos as a figurative stand-in for the real teachers behind Corinth’s factions. Barnes notes that Paul ‘transferred’ the discussion to himself and Apollos to avoid naming and shaming the actual leaders, making the critique less invidious. Calvin adds that Paul could ‘more freely and less invidiously bring forward his own name’ to point out a fault that belonged to others. The phrase ‘not beyond what is written’ is widely understood as a call to stay within the bounds of Scripture, specifically, the Old Testament passages Paul has already cited (Jeremiah 9:23-24, etc.) or the principles he has laid down about ministers being mere servants (1 Cor 3:5-7). Gill and the Cambridge Bible describe it as a proverbial expression: ‘the rule of not too much.’ The goal is that no one be puffed up for one teacher against another, since all are stewards under Christ. Paul’s own example, his humility, his suffering, becomes the lens through which the Corinthians are to learn not to overvalue any person.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Old Testament reference: Paul often cites OT passages (e.g., Jeremiah 9:23-24) to establish principles, and the phrase 'it is written' typically introduces Scripture (Cambridge Bible, Barnes).
- Paul's own writings as authority: Some argue Paul refers to what he himself has just written about ministers (1 Cor 3:5-7), since he is applying those very things (the early church could see his letters as authoritative; see also 2 Pet 3:16).
- Proverbial or general rule: Vincent and others note that the article 'the' turns the phrase into a fixed saying: 'the not beyond what is written.' This may simply mean 'stay within the boundaries of what is revealed,' without specifying a particular text.
What is clear: Paul uses his own example and that of Apollos to teach the Corinthians not to be inflated with pride over any teacher, because it is God alone who gives growth, and Scripture is the proper boundary for our thinking about leaders.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'what is written' | All traditions recognize that Paul is calling the Corinthians to stay within the bounds of revealed truth, especially concerning the role of ministers. | Many Reformed and evangelical commentators (Barnes, Gill, Cambridge Bible) identify it as the Old Testament Scriptures, particularly passages like Jeremiah 9:23-24. Others, like some more recent interpreters, see it as a reference to the principles Paul himself has just written. The Catholic tradition often reads it as including both Scripture and apostolic tradition. The core agreed principle is that Christians must not go beyond what God has revealed. |
| Identity of the real party leaders | Paul uses himself and Apollos as 'figures' (a word that implies a change of form) to make his teaching more palatable. He is not addressing his own supporters but those of other, more flamboyant teachers. | Some early commentators (like Adam Clarke) suggest the actual troublemakers might have included someone like Diotrephes (3 John 1:9), but this is speculative. Others (e.g., Calvin) see the reference more generally to 'vain teachers' who were full of ostentation. The debate is about whether Paul is hiding specific names or simply using a general example. All agree the principle applies to any teacher who becomes a rallying point for division. |
| Purpose of the figurative transfer | Paul does this 'for your sakes', to avoid shaming the Corinthians and to make the lesson easier to accept. | Protestant commentators (Barnes, Gill) emphasize pastoral delicacy and wisdom. The Catholic tradition notes that this method reflects the apostolic concern for the weak. The Orthodox tradition might highlight the pedagogical aspect: Paul is teaching by example, showing that even apostles can be servants. There is no major disagreement, only different emphases on the pastoral strategy. |
Historical & Cultural Context
Corinth was a bustling port city, known for its wealth, commerce, and status competition. The Christian community there reflected these values. People aligned themselves with prominent teachers, Paul, Apollos, Cephas, not unlike modern fans choosing a favorite leader. These partisan allegiances threatened the unity of the body of Christ.
Paul's response in 1 Corinthians 1-4 is a masterclass in pastoral diplomacy. He does not name the actual instigators of the factions. Instead, he uses himself and Apollos as examples, the very names being used as party slogans. The Greek verb μετεσχημάτισα (meteschēmatisa) means to change the outward form or to transfer in a figure. As Vincent notes, it carries the sense of putting on a new shape. Paul reframes the discussion. He does not say, ‘Stop following those other teachers.’ He says, ‘Look at Apollos and me. Are we party leaders? No, we are servants, planters, waterers, laborers together with God.’
The phrase ‘that which is written’ almost certainly refers to Old Testament Scripture. Paul frequently quotes or alludes to the OT to ground his arguments (1 Cor 1:19, 31; 2:9; 3:19-20). But the expression may also be proverbial, by Paul’s day, ‘what is written’ had become shorthand for divine revelation. The Corinthians were to learn from Paul and Apollos not to go beyond what Scripture says about ministers, and by extension, not to go beyond what is written about God’s standards for the church.
This was especially needed in a culture that prized rhetorical skill and public acclaim. The Corinthians were ‘puffed up’, φυσιούσθε (phusiousthe), a vivid word for being inflated like a bellows (Vincent). Pride fed the divisions, and Paul’s own willingness to be counted as last of all (v. 9) was the antidote.
Textual Notes
The phrase 'not to think beyond what is written' contains a textual variant. Many early manuscripts (including P46, Sinaiticus, Vaticanus) omit the word φρονεῖν (to think). The majority of later manuscripts include it. Without φρονεῖν, the grammar is terse: 'the not beyond what has been written', a proverbial expression, as Vincent suggests. With φρονεῖν, the sense becomes explicit: 'not to think beyond what has been written.' Both readings yield the same practical meaning. The weight of the earliest evidence favors the shorter reading. Some manuscripts (e.g., D, F, G) also vary in spelling Apollos’s name, but this is trivial.
Reception History
Early church fathers like Chrysostom and Augustine cited this verse to warn against pride in theological disputes. Chrysostom noted that Paul’s humility in refusing to name names was itself a lesson in love. In the medieval period, the verse was used to support the principle of sola Scriptura by reformers like Luther and Calvin, who took it as a command to hold all teaching to the Bible’s authority. The expression 'not beyond what is written' became a rallying cry during the Reformation against church traditions that lacked biblical foundation. In the Wesleyan tradition, Adam Clarke used the verse to rein in excessive veneration of any leader, pointing to the example of Paul and Apollos as 'mere instruments.' The verse continues to be a key text for discussions on Christian unity and the proper role of ministers.
Preaching This Verse
Three-point outline
- The Figurative Transfer: Paul substitutes himself and Apollos for the real party leaders to lower the temperature and make his point without personal attack. This is pastoral wisdom, correcting error without naming names.
- The Scriptural Boundary: 'Not beyond what is written' is the rule: stay within the revealed Word. When we go beyond Scripture, we drift into speculation and pride. The written Word keeps us anchored in humility.
- The Anti-Inflation Remedy: The goal is that no one be 'puffed up' for one teacher against another. Paul’s own suffering and lowliness (vv. 9-13) is the living lesson in what true Christian leadership looks like.
Five-point outline
- Pattern: Paul 'transfers' the teaching to himself and Apollos, a figure to avoid embarrassment.
- Purpose: 'For your sakes', Paul cares about the church’s health, not his reputation.
- Precept: Learn not to go beyond what Scripture says. Humble yourself under the text.
- Problem: Being puffed up for one against another, pride is the root of factionalism.
- Picture: Paul and Apollos as servants, not celebrities, a model for every generation.
Illustration hooks
- Social media algorithms: How quickly we take sides based on who we follow, liking and sharing content that reinforces our 'team.' Paul's call to not be puffed up for one leader against another speaks to our partisan age.
- Team loyalties: In sports, fans fight over which player is better. In the church, the same pride can surface over favorite preachers, worship styles, or theological camps. Paul redirects that energy toward Christ alone.
Questions your congregation is asking
- How do I know when my appreciation for a teacher has become unhealthy loyalty? Paul’s own example, showing no jealousy toward Apollos, is the test.
- Why does Paul not name the actual troublemakers? He models gracious confrontation. It’s not cowardice; it’s wisdom that leaves the door open for repentance.
Leading a Discussion
This verse sits at the hinge of Paul’s argument about unity. He has spent three chapters trying to correct the Corinthians' fractured loyalties, but now he steps back and says, 'I have applied all of this to myself and Apollos for your sake.' Why? And what does it mean to not go 'beyond what is written'? As a group, we’ll explore Paul’s pastoral tactics and our own tendencies to exalt certain voices above the plain teaching of Scripture.
Discussion questions
- Observation: In your own words, what does Paul say he has done? What does 'transferred in a figure' (or 'applied') mean?
- Observation: What is the purpose of Paul using himself and Apollos as examples? Look at 'for your sakes' and 'that in us you might learn.'
- Interpretation: What do you think 'not to go beyond what is written' refers to? Is it the Old Testament, Paul’s own writings, or a broader principle? Why?
- Interpretation: How does being 'puffed up' connect to factionalism? What does pride do to relationships in a church?
- Application: Are there any 'teachers' (pastors, authors, podcasters) we tend to exalt in our circles? How can we honor them without dividing or becoming puffed up?
- Application: Paul models correcting a problem without naming names. In our own conflicts, when is it better to address the issue indirectly? When is direct confrontation needed?
- Life: What is one practical step you can take this week to make sure your loyalty to Christ is stronger than any loyalty to a Christian leader?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Numbers 11:28 | Joshua the son of Nun, the servant of Moses, one of his chosen men, answered, “My lord Moses, forbid them!” |
| Numbers 11:29 | Moses said to him, “Are you jealous for my sake? I wish that all Yahweh’s people were prophets, that Yahweh would put his Spirit on them!” |
| Job 11:11 | For he knows false men. He sees iniquity also, even though he doesn’t consider it. |
| Job 11:12 | An empty-headed man becomes wise when a man is born as a wild donkey’s colt. |
| Psalms 8:4 | what is man, that you think of him? What is the son of man, that you care for him? |
| Psalms 146:3 | Don’t put your trust in princes, in a son of man in whom there is no help. |
| Isaiah 2:22 | Stop trusting in man, whose breath is in his nostrils; for of what account is he? |
| Jeremiah 17:5 | Yahweh says: “Cursed is the man who trusts in man, relies on strength of flesh, and whose heart departs from Yahweh. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke observes that Paul uses himself and Apollos as placeholders in his argument about divisions, deliberately avoiding the names of the actual party leaders at Corinth. This rhetorical strategy spares those teachers public shame while correcting the Corinthians' tendency to overvalue their favorite ministers.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that Paul deliberately transferred the entire discussion to himself and Apollos as a figure of speech, avoiding direct mention of the actual party leaders in Corinth. This tactful approach allowed Paul to correct the Corinthians' factionalism without causing personal offense by naming those leaders. The lesson is that forming parties around any teacher is improper.
Calvin's Commentaries Reformed 1564
Calvin stresses that Paul uses himself and Apollos as a figure to expose the real troublemakers: ambitious teachers who stir up pride and division. By putting the fault on his own name, Paul spares the proud directly while showing that contentment with faithful teachers would prevent such splits. Pride, Calvin insists, is the root of every party spirit.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentary notes that Paul used a rhetorical device, putting himself and Apollos as stand-ins for the actual teachers at Corinth. By doing so, he avoided personal attacks while making his principles apply to everyone. The standard he appeals to is what is already written in the Old Testament Scriptures.
Geneva Bible Notes Reformed 1599
The Geneva Notes point out that Paul deliberately applied certain matters figuratively to himself and Apollos as examples. His aim was to teach believers not to go beyond what Scripture says and not to become proud or divided over any human leader.
Gill's Exposition of the Bible Baptist 1748
Gill explains that Paul’s “figure” is not hiding real party names but using agricultural comparisons about planting and watering to correct misguided views of ministers. The apostle wanted believers to learn from these similes not to overvalue or undervalue any servant of Christ, and to stop boasting for one teacher against another.
Lange's Commentary Reformed 1857
Lange emphasizes Paul's use of irony to expose the Corinthians' false sense of having already attained the fullness of Christ's kingdom. For Lange, the contrast between their self-satisfied boasting and the apostles' ongoing hunger, persecution, and disgrace is meant to teach that the Christian's true glory belongs to a future age, not to this present life.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry cautions against extremes in how we regard ministers. Apostles themselves were stewards, not lords—servants of Christ entrusted with God’s mysteries. The essential requirement is faithfulness in their service, not human praise or judgment.
Vincent's Word Studies Evangelical 1887
Vincent draws attention to the Greek origin of Paul's words. "Transferred
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that by figuratively applying the warnings to himself, Apollos, and Cephas, Paul avoids naming the actual preachers at Corinth who stir up partisanship. His aim is to teach believers not to value any teacher beyond what Scripture warrants.