1 Corinthians 4:6

Contextual Overview

¹So then, men ought to regard us as servants of Christ and as those entrusted with the secret things of God. ¹ This, then, is how you ought to regard us: as servants of Christ and as those entrusted with the mysteries God has revealed. ¹ So, don't look at Apollos and me as anything more than cowboys who've been put in charge of teaching you the mystery of how to ride for God. ¹ Let a man regard us in this manner, as servants of Christ and stewards of the mysteries of God. ¹Let a man consider us in this manner, as servants of Christ and stewards of the mysteries of God. ¹ Let us be judged as servants of Christ, and as those who are responsible for the secret things of God. ¹ Let a man so account of us as servants of Christ, and stewards of [the] mysteries of God. ¹ A person should consider us in this way: as servants of Christ and managers of God's mysteries. ¹ So let a man think of us as Christ's servants, and stewards of God's mysteries. ¹ Let a man so account us, as servants of Christ, and stewards of the mysteries of God.

Bible Verse Review
  from Treasury of Scripure Knowledge

these: 1 Corinthians 1:12, 1 Corinthians 3:4-7, 2 Corinthians 10:7, 2 Corinthians 10:12, 2 Corinthians 10:15, 2 Corinthians 11:4, 2 Corinthians 11:12-15

for: 1 Corinthians 9:23, 2 Corinthians 4:15, 2 Corinthians 12:19, 1 Thessalonians 1:5, 2 Timothy 2:10

that ye: Job 11:11, Job 11:12, Psalms 8:4, Psalms 146:3, Isaiah 2:22, Jeremiah 17:5, Jeremiah 17:6, Matthew 23:8-10, Romans 12:3, 2 Corinthians 12:6

be puffed: 1 Corinthians 4:18, 1 Corinthians 4:19, 1 Corinthians 3:21, 1 Corinthians 5:2, 1 Corinthians 5:6, 1 Corinthians 8:1, 1 Corinthians 13:4, Numbers 11:28, Numbers 11:29, John 3:26, John 3:27, Colossians 2:18

Reciprocal: Genesis 16:4 - her mistress Acts 18:24 - Apollos Romans 12:6 - then 1 Corinthians 3:8 - he that planteth 1 Corinthians 10:12 - General 2 Corinthians 12:20 - debates Galatians 6:4 - and not 1 Timothy 3:6 - lest 1 Peter 3:21 - like

Cross-References

Genesis 4:1
Adam lay with his wife Eve, and she became pregnant and gave birth to Cain. She said, "With the help of the LORD I have brought forth a man."

Genesis 4:1
Adam made love to his wife Eve, and she became pregnant and gave birth to Cain. She said, "With the help of the Lord I have brought forth a man."

Genesis 4:1
Now the man knew his wife Eve, and she conceived and gave birth to Cain, and she said, "I have gotten a man with the help of Yahweh."

Genesis 4:1
Now the man had relations with his wife Eve, and she conceived and gave birth to Cain, and she said, "I have gotten a manchild with the help of the LORD."

Genesis 4:1
And Adam knewe Heua his wyfe, who conceauing bare Cain, saying: I haue gotten a man of the Lorde.

Genesis 4:1
Adam had sexual relations with his wife Eve. She became pregnant and gave birth to a son. She named him Cain. Eve said, "With the Lord 's help, I have made a man!"

Genesis 4:1
Now Adam knew Eve his wife, and she conceived and bore Cain, saying, "I have gotten a man with the help of the LORD."

Genesis 4:1
Forsothe Adam knewe Eue his wijf, which conseyuede, and childide Cayn, and seide, Y haue gete a man bi God.

Genesis 4:1
And Adam knew Eue his wife, and shee conceiued, and bare Cain, and said, I haue gotten a man from the LORD.

Genesis 4:1
And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the Lord .

Gill's Notes on the Bible

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.

Barnes' Notes on the Bible

And these things - The things which I have written respecting religious teachers 1 Corinthians 2:5-6, 1 Corinthians 2:12, and the impropriety of forming sects called after their names.

I have in a figure transferred to myself and Apollos - The word used here μετεσχημάτισα meteschēmatisa 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, or Peter, were set up among the Corinthians as heads of parties, but that Paul here made use of their names to show how improper it would be to make them the head of a party, and hence, 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; since, 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 that were called by the names of Paul, and Apollos, and Peter; and 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 might have argued against the impropriety of following other leaders. He might have mentioned their names. But this would have been invidious and indelicate. It would have excited their anger. He therefore says that he had transferred it all to himself and Apollos; and it implied that if it were improper to split themselves up into factions with them as leaders, much more was it improper to follow others; that is, it was improper to form parties at all in the church. “I mention this of ourselves; out of delicacy I forbear to mention the names of others” - And this was one of the instances in which Paul showed great tact in accomplishing his object, and avoiding offence.

For your sakes - To spare your feelings; or to show you in an inoffensive manner what I mean. And particularly by this that you may learn not to place an inordinate value on people.

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

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

Above that which is written - Probably referring to what he had said in 1 Corinthians 3:5-9, 1 Corinthians 3:21; 1 Corinthians 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 - That no one be proud or exalted in self-estimation above his neighbor. That no one be disposed to look upon others with contempt, and 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 had any of them 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 one Christian should regard others as beneath him, or as the object of contempt.

Clarke's Notes on the Bible

Verse 1 Corinthians 4:6. These things — Which I have written, 1 Corinthians 3:5, c.

I have in a figure transferred to myself and: to Apollos — I have written as if myself and Apollos were the authors of the sects which now prevail among you although others, without either our consent or knowledge, have proclaimed us heads of parties. Bishop Pearce paraphrases the verse thus: "I have made use of my own and Apollos' name in my arguments against your divisions, because I would spare to name those teachers among you who are guilty of making and heading parties; and because I would have you, by our example, not to value them above what I have said of teachers in general in this epistle; so that none of you ought to be puffed up for one against another." Doubtless there were persons at Corinth who, taking advantage of this spirit of innovation among that people, set themselves up also for teachers, and endeavoured to draw disciples after them. And perhaps some even of these were more valued by the fickle multitude than the very apostles by whom they had been brought out of heathenish darkness into the marvellous light of the Gospel. I have already supposed it possible that Diotrephes was one of the ringleaders in these schisms at Corinth. 1 Corinthians 1:14.