What does it mean to "not go beyond what is written" (1 Corinthians 4:6)?

"And these things, brethren, I transferred to myself and Apollos on your account, that ye may in our case learn nothing above what is written, in order that ye be not puffed up one for one against another. For who distinguishes thee? and what hast thou which thou didst not receive? But if thou didst even receive, why boastest thou as not having received? Already ye are filled, already ye have been enriched, apart from us ye reigned; and I would that ye did reign, that we also might reign with you" (ver. 6-8). The apostle explains here what he has also done elsewhere — his applying a principle to himself, and, in this case, to Apollos also, which he meant for others, in order that the saints might be profited. The misleaders at Corinth were really in his view, as the apostle here implies; but he lays down a standard, by which he does not hesitate to measure himself and Apollos, which the saints could easily use for others whose pretensions were as high and unfounded as the services of Paul and Apollos were real and of God. Of Him some had lost sight entirely; and each, choosing his leader, was puffed up with party feeling. What is written makes God everything, man at best an instrument, as he is alone rightly a servant. God only makes the difference between one and another, and this especially in divine things. And as it is He who makes a difference, what has anyone that he has not received? and if received, why boast as if it were not so? The folly of Corinthian vanity was evident in being puffed up for those they exalted as their respective chiefs.

(V. 6). These principles as to service and faithfulness the Apostle had applied to himself and to Apollos to expose the abuse of gifted brothers in their midst without actually mentioning any names, thus avoiding all personalities. He would have us not to think of men above that which is written in the word of God, and thus avoid exalting one man above another.

Verses 6, 7. "And these things, brethren, I have in a figure transferred to myself," etc. We have here an apologetic explanation of the prominency given to his own name and that of Apollos. His argument is general, but he enforces it by these conspicuous and familiar instances. It was for their sakes that so much mention had been made of these helpers of their joy. That they might learn in them, and by the estimate they had of their own ministry, "not to think above what is written," he would do this violence to his personal inclination.6 He means evidently by these words to refer them to the general verdict of the oracles of God as to the vanity and unprofitableness of the flesh in all its forms, and of which he has already cited some impressive samples.7 Of this also the entire doctrine of the cross is both the confirmation and the ever blessed compensation. He would instruct them in the way of wisdom, not by verbal doctrine only, but by practical examples. They should learn the folly of dissension by having their own party tendencies reviewed in the clear and solemn light of God. They should gain a sound estimate of Christian ministry, its proper objects and effects, of the snares to which it is exposed, and the spirit in which it should be exercised, by a personal reference to those whom they had acknowledged as Christ's messengers, and more especially to himself. His aim is to bring them back in the spirit of their minds to God, and to detach them entirely from man.

And this was something to be learnt. For strange to say, the Spirit's moral teaching in the Church consists mainly in a practical establishing of the hearts of God's elect in those fundamental truths which from the first they have unfeignedly acknowledged and received, though with little apprehension of their force. It might easily be imagined by a recent convert, that one glance of an intelligent faith directed to the cross must suffice to extinguish all natural partialities in the bosom of a true believer. But we have to learn that, though the flesh is judged, it is not killed, but lusts still against the Spirit in those who are themselves no longer "in the flesh,"8 and can be repressed and silenced in its importunities only by the active energy of faith. Subjection to Scripture is the only real emancipation from injurious human influences. A neglect or forgetfulness of the word of God will prevent us from duly profiting even by a ministry which is itself of God. An inspired apostle would be but a snare and hindrance to a soul that saw truth in him only, and did not find the Master in His servant. It should be remembered also that these evil partialities rest mainly for support on what is an unchangeable law of our being. Men cannot and are not meant to profit equally by all God's gifts. As His abundant goodness has provided, in the rich variety of His endowments, for the widely differing cast and disposition of men's minds, so also are His people to learn practical subjection to Himself, as well as mutual sympathy and forbearance, by a ready and unfeigned acceptance of all which their conscience acknowledges as genuine, though their personal share of profit may vary with the channel through which spiritual doctrine flows. Not always drinking largely from an earthen vessel, they may sometimes find their pleasure in noting the effect on others of a ministry which brought no special blessing to themselves.

It is always a great thing, in looking at Scripture, never to go beyond what you know. That gives you firmness, because a person who pretends to know more than he does, must, after all, if he is an honest man, admit it to some extent. He can hardly pretend to honesty if he disguises it. But it is a great thing not to go beyond our measure, because then we can speak distinctly; whereas, otherwise, at the very best we must be somewhat ambiguous, or — what is a very great fault in dealing with the Word of God — rash. Oh, it is a serious thing to impute to God what God does not say, and to run the risk of making the God of truth appear a liar. And so it must be, where men guess instead of waiting to learn; but then we must always wait to learn, and I believe that where we have the faith to wait God will give us to learn.

Only one other thought, and we pass on. Whatever gift, or gifts, we may have from the Lord, all must be used in subjection to Him, and regulated by His word. Even prophecy must be "according to the proportion of faith." We must never go beyond our measure; if we do, we shall end in the flesh, though we commenced in the spirit. Unless a man's teaching is in full accordance with scripture, he has no right to consider himself entitled to the confidence of others, however great his gift. So says the apostle, "If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord." This is authoritative and unchangeable. The Lord give us to judge all by His own word; whether speaker or hearer, teacher or taught, we have no other standard.

Everything is said and written which can form and leave the impression upon the mind of man of eternity without end, to each class, from the great white throne onwards; and not one scripture to the contrary. If God has spoken, if God has written a book, man is responsible to read it, and to wait upon God as to the meaning and bearing of its contents. Is God, that made man, the only one who cannot use human language? Search the scriptures. When You do not find light therein upon any subject connected with religion, do not pretend to have knowledge. Be not wise above what is written, but be wise up to and according to, what is written. Take care, too, not to take your own thoughts, or those of other men, into scripture, but only to bring out from it what God has put in it. Do not form theories, as though you had to take care of God's character, for that is arrogant presumption. If God is taking care of you, you will be afraid of every notion and view for which you have not His word; and be not surprised if you find out your own ignorance, and that you have as much, or more, to unlearn of what you thought was God's mind, as to learn what truly is His.

It is wise and safe not to go beyond scripture. Fresh truths and mighty powers fill our sails, and it is well; but they may, if we trust them and the consequences we draw, carry our minds on to rocks hidden underneath the surface. The word of God checks, or keeps us rather, in the right and safe course. The first intentions may be right; but when not so kept, when one's mind is trusted, it may run into open ungodliness - the common result of the human mind being trusted with mighty truths, or rather trusting itself with them; and in these days this has to be watched. …

But we must be careful. Every bit of light shed on Christ in the Scriptures we have to receive, weigh over, and cherish. But we have to be careful not to go beyond Scripture on such a theme. To do so is fraught with terrible danger. Many have made shipwreck in this way. We have to receive revelation. We have to refuse speculation.

In contending for the truth we must of necessity turn to the Scripture of truth, remembering that it is written, "we have received not the spirit of the world, but the Spirit which is of God that we might know the things that are freely given to us of God" (1 Cor. 2:12). Through dullness of affection we may fail to profit by what is revealed; or through the activity of our minds we may go beyond what is written. May we then take heed, seeking with quickened affections, and minds controlled by the Spirit to enter more fully into all that has been revealed concerning the Person of the Son without going beyond that which is written. To contemplate the glory of the Son, the wonder of the Incarnation, or the perfection of His Manhood, is to enter a region where human speculation, and our own conjectures, must have no place. In the presence of His glory the very Seraphim fold their wings about their faces, the prophet wraps his mantle about his face, and Moses, the man of God, puts his shoes from off his feet. And though in this day of grace we behold the glory of the Lord with "unveiled face," let it still be with "unshod feet" that we approach the holy mysteries that surround His Person.

This is very important because some would set up standards for the Church of God that go beyond anything stated in Scripture. But even a love which is more loving than the love commanded in Scripture, or a holiness more holy than the holiness commanded in Scripture is neither true love nor true holiness.