Albert Barnes Commentary 1 Corinthians 4:6

"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." — 1 Corinthians 4:6 (ASV)

And these things. The things which I have written respecting religious teachers (1 Corinthians 2:5–6), and the impropriety of forming sects called after their names.

I have in a figure transferred to myself and to Apollos. The word used here, meteschmatisa, denotes, properly, to put on another form or figure: to change (Philippians 3:21, who shall change our vile body); to transform (2 Corinthians 11:13, transforming themselves into the apostles of Christ); and then to apply in the way of a figure of speech.

This may mean that neither Paul, Apollos, nor Peter were set up among the Corinthians as heads of parties, but that Paul here used their names to show how improper it would be to make them the head of a party, and consequently how improper it was to make any religious teacher the head of a party. Or Paul may mean to say that he had mentioned himself and Apollos particularly to show the impropriety of what had been done; for if it was improper to make them heads of parties, it was much more so to make inferior teachers the leaders of factions.

Locke adopts the former interpretation. The latter is probably the true interpretation, for it is evident from 1 Corinthians 1:12–13 that there were parties in the church at Corinth called by the names of Paul, Apollos, and Peter. Paul's design here was to show the impropriety of this by mentioning himself, Apollos, and Peter, and thus by transferring the whole discussion from inferior teachers and leaders to show the impropriety of it.

He could have argued against the impropriety of following other leaders and might have mentioned their names. But this would have been invidious and indelicate; it would have provoked their anger.

Therefore, he says that he had transferred it all to himself and Apollos. This implied that if it were improper to split themselves into factions with them as leaders, it was much more improper to follow others—that is, it was improper to form parties at all in the church.

Paul's approach could be summarized as: "I mention this concerning ourselves; out of delicacy I refrain from mentioning the names of others." This was one instance where Paul showed great tact in accomplishing his object and avoiding offense.

For your sakes. This was to spare your feelings, or to show you in an inoffensive manner what I mean, and particularly so that by this you may learn not to place an inordinate value on men.

That you might learn in us. Or by our example and views.

Not to think, etc. Since you see the plan which we desire to take, and that we who have the rank of apostles and have been so eminently favoured with endowments and success do not wish to form parties, this is so that you may also have the same views in regard to others.

Above that which is written. This probably refers to what he had said in 1 Corinthians 3:5–9, 21; 4:1.

Or it may refer to the general strain of Scripture, requiring the children of God to be modest and humble.

That no one of you be puffed up. This means that no one should be proud or exalted in self-estimation above his neighbour. No one should be disposed to look upon others with contempt or to seek to depress and humble them. They should regard themselves as brethren, and as all on a level. The argument here is that if Paul and Apollos did not suppose that they had a right to put themselves at the head of parties, much less did any of them have a right to do so. The doctrine is:

1. that parties are improper in the church;
2. that Christians should regard themselves as on a level; and
3. that no Christian should regard others as beneath him or as an object of contempt.