2 Corinthians 11:4

2Co 11:4-6. For if he that cometh — After me, with such extraordinary pretences; preach another Jesus — Can point out to you another Saviour; whom we have not preached — Who shall better or equally deserve your attention and regard; or if ye receive another spirit — By his preaching, which ye have not received — By ours, and which can bestow upon you gifts superior to those which you received through our ministry; or another gospel — Bringing you tidings equally happy, evident, and important, with those which we brought you; ye might well bear with him — In his pretensions to exceed us, and there would be some excuse for your conduct; but how far this is from being, or so much as seeming to be, the case, I need not say. For I suppose — Λογιζομαι, I reckon, or, I conclude, upon most certain knowledge; that I was not a whit behind — I was in nothing inferior to; the very chiefest apostles — Either in spiritual gifts, or the greatness of my labours and sufferings, or in the success of my ministry. By the chiefest apostles, St. Paul meant Peter, James, and John, whom he called pillars, Gal 2:9. Let the Papists reconcile this account which Paul gives of himself as an apostle, with their pretended supremacy of Peter over all the apostles. But, or for, though I be rude, or unskilful, in speech — Speaking in a plain, unadorned way, like an unlearned person, as the word ιδιωτης, here used, properly signifies. “The apostle,” says Macknight, “called himself unlearned in speech, because, in preaching, he did not follow the rules of the Grecian rhetoric. His discourses were not composed with that art which the Greeks showed in the choice and arrangement of their words, and in the disposition of their periods. Neither were they delivered with those modulations of voice, and with those studied gestures, wherewith the Greeks set off their orations. This sort of eloquence the apostle utterly disclaimed, for a reason mentioned 1Co 1:17. It seems the faction in Corinth had objected to him his want of these accomplishments.” Or, as some think, the irony of the faction was levelled, not against the apostle’s style, but against his pronunciation and action in speaking, which, through some bodily infirmity, was ungraceful and unacceptable. See on 2Co 10:10. Probably the faction objected both imperfections to him. Yet not in knowledge — If I be unskilful in speech, I am not so in the knowledge of the gospel of Christ, and of the dispensations which were introductory to it. But we have been thoroughly made manifest, &c. — You have had sufficient proof of my acquaintance with the great doctrines of Christianity, and what my gifts are, and therefore you ought not to call in question my authority as an apostle, or my ability to teach, direct, and govern your church, nor to prefer another in opposition to me.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

11:4 The false missionaries in Corinth evidently preached a different Jesus, a different kind of Spirit, and a different kind of gospel than the one the Corinthians had believed. It is difficult to know exactly what these false teachers preached; most likely, they promoted a powerful, dominant Christ and sidelined the suffering of the cross. They probably saw themselves as equally powerful preachers, exempt from hardship and trial. Paul’s message, by contrast, centered on Christ crucified (13:4), and Paul’s own sufferings were a mark of true apostleship (12:1-12). The nature of this difference is the heart of Paul’s defense of his apostleship in chs 10–13.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Co 11:4. Εἰ, if) He lays down a condition, on the part of the real fact, which is impossible; he therefore says in the imperfect, you might tolerate it [but as the condition is impossible, you ought not tolerate it]; but as regards the attempt of the false apostles, not only is the condition laid down possible, but is actually realized and present. He therefore says in the present, preacheth [not Imperf. as, ἠνείχεσθε, Ye might tolerate it]; comp. Gal 1:6-7.—γὰρ) The reason of Paul’s fear was the yielding character of the Corinthians.—ὁ ἐρχόμενος, he that cometh) any one; out of Judea, if you please; Gen 42:5, ἦλθον μετὰ τῶν ἐρχομένων, they came with those that came. [He already states, what the Corinthians were in duty bound to allow to be stated, 2Co 11:1.—V. g.]—ἄλλον· ἕτερον, another—a different) These words are different from each other. See Act 4:12, note. ἄλλον separates [from the true person] by a far less definite boundary here than ἕτερον.[76]—ΟὐΚ ἘΛΆΒΕΤΕ, ye have not received.—οὐκ ἐδέξασθε, ye have not accepted) Distinct words, well suited to the respective subjects; the will of man does not concur in ‘receiving’ [λαμβανετε—ἘΛΆΒΕΤΕ] the Spirit, as in ‘accepting’ [ἘΔΈΞΑΣΘΕ] the Gospel.[77]—Ἢ ΕὐΑΓΓΈΛΙΟΝ ἛΤΕΡΟΝ, or another gospel) The words, if there be, or, if you receive, are appropriately [for convenience’ sake] left to be understood.—καλῶς ἠνείχεσθε, you might well bear with) This forbearance, as being likely to lead to corruption [2Co 11:3], is not approved, but the word, with καλῶς, is used as at Mar 7:9. The fulness [saturitas, fulness to satiety] of the Corinthians is noticed, and their eagerness for a more novel and splendid Christianity, if any such was to be found.

[76] Ἄλλος, according to Tittmann, denotes another, without regard to any diversity or difference, save that of number. Ἕτερος indicates not merely another, but also one different. Ἕτερος, according to Ammonius, is said ἐπὶ δυοῖν in the case of two; ἄλλος, ἐπὶ πλειόνων in the case of more than two.—ED.

[77] The Engl. V. has happily expressed the distinction by ‘received,’ ἐλάβετε, of a thing in receiving which we are passive, and which is not dependent on our will: ‘accepted,’ ἐδέξασθε of that, the receiving of which is at our own will; to receive to one’s self, to accept, to welcome.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_11:4 An ironical (and therefore not conflicting with Gal_1:18) reason assigned for that anxiety. For if, indeed, my opponents teach and work something so entirely new among you, one would not be able to blame you for being pleased with it.

Regarding εἰ μέν, if indeed, see Hartung, Partikell. II. p. 414 f.; Klotz, ad Devar. p. 522.

ὁ ἐρχόμενος] does not refer to ὁ ὄφις, 2Co_11:3 (Kniewel). It might doubtless mean the first comer, as Emmerling and Billroth hold (Bernhardy, p. 318), comp. Gal_5:10; but, since Paul manifestly has in view the conduct of the whole fraternity of opposing teachers (see immediately, 2Co_11:5), it is rather this totum genus that is denoted by ὁ ἐρχόμενος, and that concretely, and in such a fashion that their emergence is vividly illustrated by reference to one definitely thought of, of whom, however, the point is left undetermined who he is: is qui venit. Comp. Fritzsche, Diss. II. p. 65; Kühner, ad Xen. Anab. v. 8. 22. The word exhibits the persons meant in the light of outsiders, who come to Corinth and there pursue their courses in opposition to the apostle. They are intruders (comp. 2Co_3:1), and by the present tenses their coming and practices are denoted as still presently prevailing, just as this corrupting intercourse had been already going on for a considerable time. Ewald thinks here, too, of a special individual among the counter-apostle.

ἄλλον Ἰησοῦν κηρύσσει] i.e. so preaches of Jesus, that the Jesus now preached appears not to be the same as was previously preached,[317] consequently as if a second Jesus. Hence, to explain it more precisely, there is added: ὋΝ ΟὐΚ ἘΚΗΡΎΞΑΜΕΝ: who was not the subject-matter of our preaching, of whom we have known nothing and preached nothing, therefore not the crucified Saviour (1Co_2:2) through whom men are justified without the law, etc. ἄλλος negatives simply the identity, ἝΤΕΡΟς at the same time the similarity of nature: an other Jesus … a different spirit. Comp. Act_4:12; Gal_1:6-7; 1Co_12:9; 1Co_15:40.

ἢ πνεῦμα ἕτερον κ.τ.λ.] Ἤ, or, in order to describe this reformatory working from another side, another kind of Spirit, etc. As the false apostles might have boasted that only through them had the right Jesus been preached to the Corinthians,[318] they might also have added that only through their preaching had the readers received the true Holy Spirit, whom they had not before received, namely, when Paul had taught them (ὃ οὐκ ἐλάβετε). Moreover, it is decidedly clear from Ἢ ΠΝΕῦΜΑ ἝΤΕΡΟΝ Κ.Τ.Λ. that it cannot have been (this in opposition to Beyschlag) a more exact historical information and communication regarding Jesus, by means of which the persons concerned attempted to supplant Paul among the Corinthians. It was by means of Judaistic false doctrines; comp. 2Co_11:13 ff. See also Klöpper, p. 79 f.

ὃ οὐκ ἐδέξασθε] for the Pauline gospel was accepted by the readers at their conversion: the gospel brought by the false apostles was of another kind (ἕτερον), which was not before accepted by them. Rückert arbitrarily says that ἐδέξασθε is equivalent to ἘΛΆΒΕΤΕ, and that the former is used only to avoid the repetition of the latter. How fine and accurate, on the other hand, is Bengels remark: Verba diversa, rei apta; non concurrit voluntas hominis in accipiendo Spiritu, ut in recipiendo evangelio. Comp. on the distinction between the two words, Theile, ad Jacob. p. 68.

καλῶς ἀνείχεσθε] καλῶς, like praeclare in the ironical sense of with full right. See on Mar_7:9; Fritzsche, ad Marc. p. 271 ff.; Diss. II. p. 72 f.; and regarding the ironical use of the adjective καλός, Stallb. ad Rep. p. 595 C, 607 E. According to Hofmann, καλῶς is an expression of an earnest approval, which, however, is cancelled of itself by the impossibility of the case which is put. But in the protasis the case, in fact, is just simply put, not put as impossible (comp. Gal_1:8-9); hence in the apodosis an ἀνάθεμα on the seducers, or a severe censure of those who did not withstand them, would have had its place in the mind of the apostle rather than a ΚΑΛῶς ἈΝΕΊΧΕΣΘΕ earnestly meant. The imperfect ἀνείχεσθε does not, indeed, in strict logic suit ΚΗΡΎΣΣΕΙ and ΛΑΜΒΆΝΕΤΕ in the protasis, and we should expect ἈΝΈΧΕΣΘΕ, as is actually the reading of B. But it is not on that account to be explained as if ΕἸ ἘΚΉΡΥΣΣΕΝ Κ.Τ.Λ. stood in the protasis (if the comer was preaching … ye would, etc.), as Chrysostom, Luther, Castalio, Cornelius a Lapide, and many others, including Baur, l.c. p. 102, explained it, which is wrong in grammar; nor isalong with an otherwise correct view of the protasis

καλῶς ἀνείχεσθε to be taken in the historical sense, as has been attempted by some, as interrogatively (have you with right tolerated it?), such as Heu-mann, by others, such as Semler,[319] in the form of an indignant exclamation (you have truly well tolerated it!), both of which meanings are logically impossible on account of the difference of tenses in the protasis and apodosis. No; we have here the transition from one construction to the other. When Paul wrote the protasis, he meant to put ἀνέχεσθε in the apodosis; but when he came to the apodosis, the conception of the utter non-reality of what was posited in the protasis as the preaching of another Jesus, etc., induced him to modify the expression of the apodosis in such a way, that now there is implied in it a negatived reality,[320] as if in the protasis there had stood εἰ ἐκήρυσσεν κ.τ.λ. For there is not another Jesus; comp. Gal_2:6. Several instances of this variation in the mode of expression are found in classical writers. See Kühner, II. p. 549; Klotz, ad Devar. p. 489. Comp. on Luk_17:6. The reason for the absence of ἄν in the apodosis is, that the contents of the apodosis is represented as sure and certain. See Krüger, § 65, 5; Stallb. ad Plat. Sympos. p. 190 C; Kühner, ad Xen. Andb. vii. 6. 21; Bremi, ad Lys. Exc. IV. p. 438 ff.

[317] If Paul had written ἄλλον Χριστόν, the reading of F G, Arm. Vulg., the meaning of it would be: he preaches that not Jesus, but another is the Christ. How unsuitable this is, is self-evident.

[318] Against the interpretation that it was a spiritual, visionary Christ whom the Christine party had given out for the true one (Schenkel, de Wette, and others), see Beyschlag, 1865, p. 239 f.

[319] He is followed recently by Hilgenfeld in his Zeitschr. 1865, p. 261.

[320] Here, too, the delicate and acute glance of Bengel saw the correct view: Ponit conditionem, ex parte rei impossibilem; ideo dicit in imperfecto toleraretis; sed pro conatu pseudapostolorum non modo possibilem, sed plane presentem; ideo dicit in praesenti praedicat. Conf. plane Gal_1:6 f. Comp. also 1Co_3:11. Rückert refines and imports a development of thought, which is arbitrarily assumed, and rests on the presupposition that there is no irony in the passage. With the same presupposition Hofmann assumes the intermingling of two thoughts, one referring to the present, the other to the past,which would amount to a confusion of ideas without motive. This also in opposition to Klöpper, p. 84, who thinks that Paul does not wish to charge the readers with the ἀνέχεσθαι for the immediate present, but had been distinctly aware that they had tolerated, etc. In that case we should have here a singular forbearance and a singular form of its expression, the former as undeserved as the latter is unlogical. There was as little need for the alleged forbearance toward the readers as in ver. 19 f.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 11:4 . εἰ μὲν γὰρ ὁ ἐρχόμενος κ . τ . λ .: for if he that cometh ( ὁ ἐρχόμενος may point to some one conspicuous opponent, but it would not be safe to press this, or to lay stress on the verb as indicating one who comes without authorised mission , as at Joh 10:8 ; it is probably a quite indefinite phrase, “if any one comes and preaches,” etc.) preacheth another Jesus whom we did not preach ( not “another Christ,” “a new Messiah,” for of this false teachers at Corinth were not guilty; but “another Jesus,” i.e. , a different representation of the historical Person, Jesus of Nazareth, from that which St. Paul put forward when at Corinth; see reff.), or if ye receive a different Spirit which ye did not receive, sc. , a Spirit different from Him whom you received at your baptism ( λαμβάνειν is the regular verb with πνεῦμα ; cf. Joh 20:22 , Act 8:15 ; Act 10:47 ; Act 19:2 , Rom 8:15 , 1Co 2:12 , Gal 3:2 ; it expresses the co-operation of the will in a degree which δέχεσθαι , the verb used in the next clause of “accepting” the Gospel, does not; see Act 7:38 ; Act 17:11 , 1Th 1:6 , etc.), or a different Gospel which ye did not accept, sc. , when the Gospel was first brought to you by me, ye bear with him finely! καλῶς is ironical, as at Mar 7:9 = praeclare. This facile acceptance of novelty is the cause of his anxiety; cf. 1Co 3:11 , Gal 1:6-8 . Such instability is always a danger in the case of newly-founded Churches.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

4. ἀνέχεσθε (BD 17) is more probable than ἀνείχεσθε (אD3GKLMP): ἠνείχεσθε (Rec.) has here scarcely any authority; comp. 2Co 11:1.

4. This obscure verse has received an immense amount of discussion, and it would be confusing to reproduce the numerous suggestions which have been made respecting it. No explanation can claim to be certainly correct; but, without violence to the Greek, the following interpretation, which fits the context, can be extracted from the words.

The verse is a sarcastic explanation, put in the form of a supposition, of his fear lest the serpentlike teachers should seduce the Corinthians from the simplicity of the Gospel.

εἰ μὲν γὰρ ὁ ἐρχόμενος ἄλλον Ἰησοῦν κηρύσσει, κ.τ.λ. for if indeed the comer is preaching another Jesus, whom we did not preach, or ye are receiving a different spirit which ye did not receive, or a different gospel, which ye did not accept, ye are doing well in bearing with him. The μέν, ‘indeed,’ ‘really,’ prepares the way for irony. Although ὁ ἐρχόμενος was a familar expression for the Messiah (Mat 11:3; Luk 7:19-20; Joh 6:14; Joh 11:27; Joh 12:13), and might indicate that these Judaizing leaders were setting themselves up as a kind of Messiah, yet even in sarcasm S. Paul would hardly suggest that. More probably ὁ ἐρχόμενος means one who comes from the outside, who is ‘not of us’ (1Jn 3:19), but an intruder: he is an alien, with alien principles and alien tendencies. But the expression is generic: the singular does not point to an individual, any more than τις, or τοιοῦτος, or φησίν (2Co 10:7; 2Co 10:10-11) does so, but to a class; as we say, ‘the Boer,’ when we mean the nation generally.

The three aorists should not be rendered as perfects (‘have preached, accepted, received’); they refer to the time when the Corinthians were converted to the faith. The A.V. rightly distinguishes between receiving (λαμβάνειν) the spirit, and accepting (δέχεσθαι) the Gospel, the latter being necessarily a voluntary act, the former not. The meanings of λαμβάνειν and δέχεσθαι often overlap and mingle; but δέχ. commonly implies welcoming and appropriating. The Vulgate distinguishes also, with accipere for λαμβ. and recipere for δέχ., for recipere rather than accipere implies appropriation: Peneus accipit amnem Orcon, nec recipit (Plin. IV. 2Co 8:15 § 31), i.e. does not mingle with it. But neither the Vulgate nor the A.V. distinguishes between ἄλλον and ἕτερον in the change from ἄλλον Ἰησοῦν to and εὐαγγέλιον ἕτερον, the one meaning ‘not individually the same,’ the other, ‘not of the same kind.’ A similar change is obliterated in the Vulgate and the A.V. of Gal 1:6-7, where see Lightfoot’s note. Whether the change of word means little (1Co 12:9) or much, it ought to be marked in translation. Here the change from a person to what is impersonal may have produced the change of adjective: comp. Act 4:12.

It is worth noting that S. Paul says ἄλλον Ἰησοῦν and not ἄλλον Χριστόν. It was about the character of the historic Jesus of Nazareth that the teaching of the intruders differed so widely from that of the Apostle. They would narrow Him down to a national leader, enforcing the letter of the Law. He proclaimed Him as the Saviour of the world, delivering from all bondage to the letter (see Gore, Bampton Lectures, p. 61). Hence the difference of the spirit and of the Gospel as imparted by S. Paul and by his opponents. On the one side, the spirit of ἐλευθερία (2Co 3:17; Gal 5:1; Gal 5:15), of χαρά (Rom 14:17; Gal 5:22; 1Th 1:6), of πραΰτης (Gal 6:1), of υἱοθεσία (Rom 8:15; Eph 1:5): on the other, the spirit of δουλεία (Rom 8:15; Gal 4:24), of κατάνυξις (Rom 11:8), of the κόσμος (1Co 2:12), of φόβος (Rom 8:15); so that the Gospel which they preached was no ‘glad tidings of great joy to all people,’ but a dead reiteration of legalism.

Respecting ἀνέχεσθε or ἀνείχεσθε see critical note. If ἀνείχεσθε were original, it might be corrected to ἀνέχεσθε to agree with κηρύσσει. But if ἀνείχεσθε be adopted, we have a change of construction; for it would suggest a previous ἐκήρυσσεν: moreover it represents the contingency as less real than ἀνέχεσθε does. In any case, ‘ye might well bear with him’ (A.V.), is wrong. See Winer, p. 383. The καλῶς is wholly satirical. ‘It was truly a fine thing to put up with such people as that, and refuse to tolerate the Apostle who had brought you to Christ.’

It is, however, possible to take καλῶς literally, if καλῶς ἀνέχεσθε is made interrogative. ‘If he who comes proclaims another Jesus … is it seemly that you should bear with him? Can to act thus be to act καλῶς?’ The thought goes back to the betrothal. If one who has been betrothed begins to think of some one else at the suggestion of some new προμνήστωρ, this is not acting καλῶς. Comp. the use of καλῶς, in a very similar context, in 1Co 7:37-38. The dominant idea is that of disloyally receiving some one or something new, when faith has been pledged to some one or something old. If this view is adopted, the γάρ of 2Co 11:4 takes up the idea of shameful disloyalty: ‘Shameful it is, for is such conduct καλόν?’ For the thought comp. Gal 1:8.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

He showeth that they deceive themselves, if they look to receive of any other man, either a more excellent Gospel, or more excellent gifts of the holy Ghost.

A more perfect doctrine of Jesus Christ.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

if, &c.--which in fact is impossible. However, if it were possible, ye might then bear with them (see on Co2 11:1). But there can be no new Gospel; there is but the one which I first preached; therefore it ought not to be "borne" by you, that the false teachers should attempt to supersede me.

he that cometh--the high-sounding title assumed by the false teachers, who arrogated Christ's own peculiar title (Greek, Mat 11:3, and Heb 10:37), "He that is coming." Perhaps he was leader of the party which assumed peculiarly to be "Christ's" (Co2 10:7; Co1 1:12); hence his assumption of the title.

preacheth . . . receive--is preaching . . . ye are receiving.

Jesus--the "Jesus" of Gospel history. He therefore does not say "Christ," which refers to the office.

another . . . another--Greek, "another Jesus . . . a different Spirit . . . a different Gospel." Another implies a distinct individual of the same kind; different implies one quite distinct in kind.

which ye have not received--from us.

spirit . . . received . . . gospel . . . accepted--The will of man is passive in RECEIVING the "Spirit"; but it is actively concurrent with the will of God (which goes before to give the good will) in ACCEPTING the "Gospel."

ye might well bear with him--There would be an excuse for your conduct, though a bad one (for ye ought to give heed to no Gospel other than what ye have already heard from me, Gal 1:6-7); but the false teachers do not even pretend they have "another Jesus" and a "different Gospel" to bring before you; they merely try to supplant me, your accredited Teacher. Yet ye not only "bear with" them, but prefer them.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. For if he that cometh] The false apostle, who came after St. Paul had left Corinth.

Preacheth another Jesus] Who can save more fully and more powerfully than that Jesus whom I have preached.

Or if ye receive another spirit] And if in consequence of believing in this new saviour ye receive another spirit, the gifts, graces, and consolations of which are greater than those which ye have received from the Holy Ghost, which has been given to you on your believing on the Christ whom we preached.

Or another Gospel] Containing more privileges, spiritual advantages, and stronger excitements to holiness, than that which we have preached and which ye have accepted, ye might well bear with him. This would be a sufficient reason why you should not only bear with him, but prefer him to me.

Others think that the last clause should be rendered, Ye might well bear with ME-notwithstanding he brought you another Jesus, spirit, and gospel, ye might bear with me, who have already ministered so long to and done so much for you. But the former sense seems best.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

4. For if he that cometh. He now reproves the Corinthians for the excessive readiness, which they showed to receive the false apostles. For while they were towards Paul himself excessively morose and irritable, so that on any, even the least occasion, they were offended if he gave them even the slightest reproof, there was, on the other hand, nothing that they did not bear with, on the part of the false Apostles. They willingly endured their pride, haughtiness, and unreasonableness. An absurd reverence of this nature he condemns, because in the mean time they showed no discrimination or judgment. “How is it that they take so much liberty with you, and you submit patiently to their control? Had they brought you another Christ, or another gospel, or another Spirit, different from what you received through my hands, I would assuredly approve of your regard for them, for they would be deserving of such honor. But as they have conferred upon you nothing, that I had not given you previously, what sort of gratitude do you show in all but adoring those, to whom you are indebted for nothing, while you despise me, through whom God has bestowed upon you so many and so distinguished benefits?” Such is the reverence that is shown even at this day by Papists towards their pretended Bishops. For while they are oppressed by their excessively harsh tyranny, they submit to it without difficulty; but, at the same time, do not hesitate to treat Christ himself with contempt.

The expressions — another Christ, and another gospel, are made use of here in a different sense from what they bear in Galatians 1:8. For another is used there in opposition to what is true and genuine, and hence it means false and counterfeit. Here, on the other hand, he means to say — “If the gospel had come to you through their ministry, and not through mine.”

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(4) For if he that cometh preacheth another Jesus.—The singular points, like the “any man,” “such an one,” of 2Co_10:7; 2Co_10:11, to an individual teacher who had made himself conspicuously prominent. The words throw light on Gal_1:7-8. The false teachers in Galatia and those at Corinth were doing the same thing. In the absence of fuller knowledge of what they taught, it is difficult to define accurately what precise form of error is alluded to. One thing, at least, is clear—that their Jesus was not his Jesus—not the Friend and Brother of mankind who had died for all men, that He might reconcile them to God. Reasoning from probabilities, we may, perhaps, infer that they spoke of Him as the head of a Jewish kingdom, requiring circumcision and all the ordinances of the Law as a condition of admission to it.

If ye receive another spirit.—Better, a different spirit, as showing that the word is not the same as in the previous clause. The words point, it is clear, to a counterfeit inspiration, perhaps like that of those who had interrupted the praises of the Church with the startling cry, “Anathema to Jesus!” (See Note on 1Co_12:3.) Such as these were the “false prophets” of 2Pe_2:1; 1Jn_4:3, simulating the phenomena of inspiration, perhaps thought of by the Apostles as really acting under the inspiration of an evil spirit.

Which ye have not received.—Better, did not receive, as referring definitely to the time of their conversion.

Another gospel, which ye have not accepted.—Better, as before, a different gospel, which ye did not accept—i.e., different from that which you did accept from me. His gospel, he seems to say, was one of pardon through faith working by love: theirs was based on the old Pharisaic lines of works, ritual, ceremonial and moral precepts, standing in their teaching on the same footing.

Ye might well bear with him.—Better, the adverb being emphatic, and intensely ironical, nobly would ye bear with him. He means, of course, that they have done much more than tolerate the preachers of the false gospel, and have paid them an extravagant deference. On a like use of irony in our Lord’s teaching, see Note on Mar_7:9.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. he that cometh] This shews that the false teachers came from elsewhere, whence they brought their corruptions. Chrysostom. Cf. Act_15:1; Act_15:24; Gal_2:4; Gal_2:12. Otherwise, says Olshausen, they would have been excommunicated.

another Jesus] The word is not the same as that translated another below. In this case it means the same Jesus (“the historical Jesus,” Stanley), but preached in such a way as to produce a different impression. Cf. the Greek in Gal_1:6-7.

or if ye receive another spirit, which ye have not received] Literally, whom (or which) ye did not receive. The preaching of Jesus after quite another fashion, that of bondage to law (Act_15:1; Gal_4:21), would involve the communication of a different spirit (see last note) to the spirit of liberty made known by St Paul (Rom_8:2; Rom_8:15). For the nature of the false teaching at Corinth, see Introduction to the First Epistle, p. 11, and 2Co_11:22.

another gospel] i.e. a different Gospel. See last note.

ye might well bear with him (or it)] These words have generally been regarded as ironical, nobly would ye bear with him (Alford, Plumptre), and explained of the ready reception which the false teachers had met with. But a comparison with Gal_1:7, difficult as that passage is, makes it probable that no irony whatever is intended. “Had they preached another Gospel altogether, there would have been some reason in listening to them.” But they do not do this. They profess to preach the same Lord and the same Gospel, only they depreciate the authority of him from whom you first received it. Such men have no raison d’être, no standing-ground among you. They have none in my position in the Church, for it is equal to that of any of the Apostles (2Co_11:5). They have none in my disregard of the technical rules of oratory, for I am not lacking in knowledge. They have none, in fact, in any way, for I challenge the closest investigation into my conduct (2Co_11:6). In one point, I admit (2Co_11:7), they have an apparent advantage. But even that vanishes on investigation. See notes below.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For if he that cometh,.... Meaning either some particular man, the apostle might have had some information of, who came from Judea to Corinth, under the character of a true apostle; or anyone of the false apostles whatever, who came of their own accord, and was never sent by Christ, or by any of his churches:

preacheth another Jesus whom we have not preached; that is, if he proposes and recommends in his ministry, a better Saviour and Redeemer than had been preached by the apostles; one that was better qualified, and more fit for the purposes of salvation; one that they could more safely venture their souls upon, and believe in, as the alone able and all sufficient Saviour, a thing impossible to be: or the sense is, if this other apostle taught the doctrine of salvation by Christ, in another and better method and in a clearer manner, more to the honour of the Redeemer, the glory of God, and the good of their souls, they would have some reason then to pay a greater regard to him:

or if ye receive another spirit which ye have not received; a better spirit than the Spirit of God, which the had received through the preaching of the Gospel by the apostles; either for graces, for they had received him as a spirit of regeneration and conversion, of sanctification and faith, of adoption and liberty, of peace and joy, and comfort; or for gifts, both ordinary and extraordinary, which could not possibly be; the spirit which the contrary ministers brought with it, and tended to not generate in them, must be the reverse of this, even a spirit of bondage again to fear:

or another Gospel which ye have not accepted, or "embraced"; a better Gospel than had been preached by the apostles, and received by them; which contained more wholesome doctrines, more comfortable truths, more excellent promises, better tidings of good things, than those of peace, pardon, righteousness, life, and salvation, by a crucified Jesus; proposed a better scheme of things, more for the honour of the divine perfections, and for the comfort and safety of believers; and which laid a better foundation for faith and hope, and tended more to encourage true religion and powerful godliness:

ye might well bear with him; receive his doctrine, submit to his authority, and prefer him to the apostles: but since another and a better Saviour than Jesus of Nazareth could not be proposed, or the doctrine of salvation by him be preached in another and better manner than it was; nor had they received, nor could they receive, another and a better spirit, than the spirit of grace and truth, which was communicated to them, through the apostle's ministry; nor was a better and a more excellent Gospel preached to them, than what they had heard; therefore they ought not to connive at, indulge and tolerate, such a false apostle among them, which it seems they did; and was the reason of the apostle's fears and jealousies, before expressed: and besides, supposing that this man that was among them, and caressed by many of them, did preach the same Jesus, and the same doctrine of salvation by him, and the same Spirit and power went along with his ministry, it being the same Gospel that was preached by Paul and others, there was no reason why he should be set up above them, who had been the instruments of conveying the Gospel, and the Spirit of it, to them, long before he was known by them.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4 For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.

Ver. 4. But if he that cometh] Giddy hearers, whirred about with every novelty, have no mould but what the next teacher casts them into; being blown like glasses into this or that shape at the pleasure of his breath. See Joh 5:43.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For if he that cometh ... - There is much difficulty in this verse in ascertaining the true sense, and expositors have been greatly perplexed and divided in opinion, especially with regard to the true sense of the last clause, “ye might well bear with him.” It is difficult to ascertain whether Paul meant to speak ironically or seriously; and different views will prevail as different views are taken of the design. If it be supposed that he meant to speak seriously, the sense will be, “If the false teacher could recommend a better Saviour than I have done, or a Spirit better able to sanctify and save, then there would be a propriety in your receiving him and tolerating his doctrines.” If the former, then the sense will be, “You cannot well bear with me; but if a man comes among you preaching a false Saviour, and a false Spirit, and a false doctrine. then you bear with him without any difficulty.”

Another interpretation still has been proposed, by supposing that the word “me” is to be supplied at the close of the verse instead of “him,” and then the sense would be, “If you receive so readily one who preaches another gospel, one who comes with far less evidence that he is sent from God than I have, and if you show yourselves thus ready to fall in with any kind of teaching that may be brought to you, you might at least bear with me also.” Amidst this variety it is not easy to ascertain the true sense. To me it seems probable, however, that Paul spoke seriously, and that our translation has expressed the true sense. The main idea doubtless is, that Paul felt that there was danger that they would be corrupted. If they could bring a better gospel, a more perfect system, and proclaim a more perfect Saviour, there would be no such change. But that could not be expected. It could not be done.

If therefore they preached any other Saviour or any other gospel; if they departed from the truths which he had taught them, it would be for the worse. It could not be otherwise. The Saviour whom he preached was perfect, and was able to save. The Spirit which he preached was perfect, and able to sanctify. The gospel which he preached was perfect, and there was no hope that it could be improved. Any change must be for the worse; and as the false teachers varied from his instructions, there was every reason to apprehend that their minds would be corrupted from the simplicity that was in Christ. The principal idea, therefore, is, that the gospel which he preached was as perfect as it could be, and that any change would be for the worse. No doctrine which others brought could be recommended because it was better. By the phrase “he that cometh” is meant doubtless the false teacher in Corinth.

Preacheth another Jesus - Proclaims one who is more worthy of your love and more able to save. If he that comes among you and claims your affections can point out another Christ who is more worthy of your confidence, then I admit that you do well to receive him. It is implied here that this could not be done. The Lord Jesus in his character and work is perfect. No Saviour superior to him has been provided; none but he is necessary.

Whom we have not preached - Let them show, if they can, that they have any Saviour to tell of whom we have not preached. We have given all the evidence that we are sent by God, and have laid all the claim to your confidence, which they can do for having made known the Saviour. They with all their pretensions have no Saviour to tell you of with whom we have not already made you acquainted. They have no claims, therefore, from this quarter which we have not also.

Or if ye receive another spirit ... - If they can preach to you another Sanctifier and Comforter; or if under their ministry you have received higher proofs of the power of the Spirit in performing miracles; in the gift of tongues; in renewing sinners and in comforting your hearts. The idea is, that Paul had proclaimed the existence and agency of the same Holy Spirit which they did; that his preaching had been attended with as striking proofs of the presence and power of that Spirit; that he had all the evidence of a divine commission from such an influence attending his labors which they could possibly have. They could reveal no spirit better able to sanctify and save; none who had more power than the Holy Spirit which they had received under the preaching of Paul, and there was therefore no reason why they should be “corrupted” or seduced from the simple doctrines which they had received and follow others.

Or another gospel ... - A gospel more worthy of your acceptance - one more free, more full, more rich in promises; one that revealed a better plan of salvation, or that was more full of comfort and peace.

Ye might well bear with him - Margin, “with me.” The word “him” is not in the Greek; but is probably to be supplied. The sense is, there would then be some excuse for your conduct. There would be some reason why you should welcome such teachers. But if this cannot be done; if they can preach no other and no better gospel and Saviour than I have done, then there is no excuse. There is no reason why you should follow such teachers and forsake those who were your earliest guides in religion. - Let us never forsake the gospel which we have until we are sure we can get a better. Let us adhere to the simple doctrines of the New Testament until some one can furnish better and clearer doctrines. Let us follow the rules of Christ in our opinions and our conduct; our plans, our mode of worship, our dress, and our amusements, engagements, and company, until we can certainly ascertain that there are better rules. A man is foolish for making any change until he has evidence that he is likely to better himself; and it remains yet to be proved that anyone has ever bettered himself or his family by forsaking the simple doctrines of the Bible, and embracing a philosophical speculation; by forsaking the scriptural views of the Saviour as the incarnate God, and embracing the views which represent him as a mere man; by forsaking the simple and plain rules of Christ about our manner of life, our dress, and our words and actions, and embracing those which are recommended by mere fashion and by the customs of a frivolous world.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

You might well bear with him. These new teachers pretended at least to preach only the doctrine of Christ. St. Paul tells them, they might in some measure be excused, if they preached a new doctrine, or another gospel that brought them greater blessings, or another Spirit accompanied with greater spiritual gifts, than they had already received by his preaching. But I think, and may say, I have nothing less than the greatest apostles, and you have received the same blessings from me, as others from them. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

How our translators have interpreted καλως ηνειχεσθε,

ye might well bear, I cannot tell: the words manifestly are to be interpreted, you have well borne, and so are plainly a reflection upon some in this church, who had patiently endured false teachers, who had preached other doctrine than what Paul had preached. And this the apostle giveth as a reason of his fear, lest they should be corrupted and drawn away from the simplicity of the gospel. This certainly is more obviously the sense of the words, than what others incline to, who make the sense this: If any other could come to you, who could preach to you a better Jesus, a more excellent Saviour, than we have done; or a more excellent spirit than him whom you have received; or a more excellent doctrine than the doctrine of the gospel, which we have preached; you might bear with him. For I see no pretence to interpret the verb as in the potential mood, it is manifestly the indicative mood; and declareth, not what they might do, but what they had done; which made the apestle jealous of them, lest they should be perverted. And our Saviour, Joh 5:43, hath taught us, that those who with the most difficulty receive those who come to them in God’s name, are always most easy to receive those who come in their own name, without any due authority or commission from God.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

4. For—In proof of their readiness for the seducer. They were ready to bear very finely the announcements by the Christine of his false Jesus, spirit, and gospel.

He that cometh—Literally, the comer. Wordsworth contrasts this comer, who was not sent, with the apostle, which means one sent. One is self-sent, the other is God-sent.

Another Jesus—The spurious Jesus of the seducers.

Another spirit—Than the true Holy Spirit, by whom, through Christ, ye are regenerated.

Might… bear—The verb is indicative.

Ye… bear—The same Greek for bear, as in 2Co_11:1. And Paul is here hinting how ready they were to bear with his detractors.

Well— καλως, ironical, beautifully. I, Paul, am obliged to entreat you repeatedly to bear with me; but, reversely, you can bear the details of their false schemes wonderfully well. Such a fact might well make Paul jealous of their fidelity.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

He that cometh. Apparently an allusion to some recent and rival teacher. Another Jesus. The intruder preaches, not a different Jesus (eteron) or a different gospel, (comp. Gal_1:6-8) but ostensibly the same Jesus whom St. Paul had preached. Another spirit another gospel; rather, a different spirit (eteron)... a different gospel. The Jesus preached was the same; the gospel accepted, the Spirit received, were supposed to remain unaltered. Ye might well bear with him. This is not without a touch of irony. You are all set against me; and yet the newcomer does not profess to preach to you another Jesus, or impart a different Spirit! Had he done so, you might have had some excreta (kalwv) for listening to him. Now there is none; for it was I who first preached Jesus to you, and from me you first received the Spirit.

HOMILIES BY J.R. THOMSON

Ver. 4.

A different gospel.

That the apostle was pained, distressed, and mortified by the partial success with which the false teachers, his opponents, had met at Corinth, is very obvious from his bitter and sarcastic language. He reproached the Corinthians that, indebted as they were to his labours, and grateful as they had shown themselves for the benefits conferred upon them through him, they were nevertheless ready to forget the lessons they had learned and the teacher they had revered, and to allow themselves to be led away into false and delusive doctrines.

I THAT IS A DIFFERENT GOSPEL WHICH PROCLAIMS ANOTHER JESUS. The Judaizing teachers acknowledged that Jesus of Nazareth was the Messiah, but they seem to have represented him as merely human, as merely a prophet, as destitute of Divine claims upon the faith and reverence of men. The form of error changes, whilst the substance remains. In our own day there are public teachers who commend Jesus to the admiration and the imitation of men, but who ridicule or despise the notion that he is the one Saviour, that he is the rightful Lord, of humanity.

II THAT IS A DIFFERENT GOSPEL WHICH BREATHES ANOTHER SPIRIT THAN THAT OF THE NEW TESTAMENT. The Judaizers taught the doctrine of the letter, the doctrine of bondage to the Law. In this their religion was contradictory to the religion of Jesus, of Paul, of John, who upheld the religion of liberty, who taught that the heart inflamed with Divine love will itself prompt to deeds of obedience, who discountenanced the merely formal and mechanical compliance with the letter of the Law, as altogether insufficient. In our own day there are those who lay all stress upon the form, upon that which is external and bodily; these proclaim a "different gospel.

III THAT IS A DIFFERENT GOSPEL WHICH NEGLECTS TO OFFER THE FREE SALVATION OF GOD TO SINFUL MAN. Whether this be the consequence of a defective view of man"s sinful condition, or of a failure to enter into the glorious counsels of Divine compassion, or of an unworthy desire to retain a priestly power in their own hands, the result is that, if there be anything that can be called a gospel, it is a different gospel.

In truth, there is but one gospel that which is the power of God unto salvation to every one that believeth, a gospel which is worthy of all love and of all acceptation. T.

One Jesus, one Spirit, one gospel.

Evidently St. Paul recognized a vital distinction between the Christ whom he preached and the Christ preached by the teachers of the Judaic party. The Christ whom he preached was the "Friend and Brother of mankind, who had died for all men that he might reconcile them to God." The Christ whom they preached was the "head of a Jewish kingdom, requiring circumcision and all the ordinances of the Law as a condition of admission to it." St. Paul could see no gospel, no good news, in such a Christ as that. By "another Jesus" we may understand Jesus otherwise presented; "another spirit" is something opposed to the spirit of liberty in Christ from Mosaic ordinances; and by "another gospel" the apostle means something different from the good news of God reconciled to faith. "His gospel was one of pardon through faith working by love; theirs was based on the old Pharisaic lines of works, ritual, ceremonial and moral precepts, standing in their teaching on the same footing." Here St. Paul makes distinct claim to be the authorized teacher of the truth, and we consider this claim.

I THE SENSE IN WHICH APOSTOLIC TEACHING WAS FINAL. In relation to this modern opinion differs from the older opinion, and therefore the subject needs to be treated with extreme care and prudence. When the generally received doctrine of inspiration was that known as the verbal theory, which affirmed the direct communication from God of every word of Scripture, the apostles were regarded as inspired forevery detail of Gospels and Epistles, and appeal to their expressions was regarded as final. We now more clearly see that they were inspired to guide men"s thoughts, but not to fetter them, or force them into precise moulds. The apostles do fix the lines along which Christian thought may safely run, but they leave full room for the diversities and idiosyncrasies of men to find free expression. They make a firm stand, and plainly show the boundaries of Christian thinking, but within the lines they leave us free. We properly use our own cultured Christian judgment in the leadings of the Holy Ghost upon the value of their arguments, and the precise applications of theircounsels. And this appears to us quite consistent with a becoming reverence for these divinely endowed men, and necessary to that personal leading of the Holy Ghost, which we are permitted to realize as well as they. God"s truth for the race can be set within no permanent bonds, even though men may call them apostolic.

II THE LIMITS WITHIN WHICH DIVERSITY CAN BE PERMITTED.

1. There can be no dispute with regard to the great Christian facts.

2. There can be no attempt to alter the supreme position of Christ in hisChurch and relation to his Church. There is nothing so essentially Christian as the truth of the direct relation of the soul to Christ, a relation that is independent of doctrine, creed, ceremonial, or priesthood, though these all have their place.

3. There are great foundation truths and principles which may be stated insimple and comprehensive terms, but outside of which, or contrary to which, Christian thought cannot safely run. None may take from us our "liberty in Christ," but we may wisely "hold fast the form of sound words.

III THE WAYS IN WHICH APOSTOLIC TEACHING MIGHT BE IMPERILLED. Unfold and illustrate the following ways.

1. By overloading it with the old.

2. By overstraining it to tit the new.

3. By applying it in a spirit that is out of harmony with its principles.

4. By the pressure of the peculiarities of men who are strongly self-willed.

5. By translating the claims into the things we should like to do, rather than into the things which we ought to do.

6. By permitting the common philosophy and sociology of men to givetone to the Christian revelation, rather than to make Christianity tone them.

IV THE TESTS BY WHICH SUCH PERVERSIONS OF APOSTOLIC TEACHINGS MIGHT BE DISCOVERED. The all-sufficing tests of any teaching, under the influence of which we may come whether it be teachings of the pulpit or of the press are these.

1. Is it in harmony with the first truth of the Christian revelation thefatherhood of God?

2. Does it uphold the honour, and the supreme administrative rights insouls, of the Lord Jesus Christ?

3. And does it practically tend towards the things that are pure, and true,and holy, and good? Everything, godly is helpful to godliness. In conclusion, argue this point Can we still safely receive truth upon the authority of men? and if so, are there any limitations under which such reception is properly placed? And are we still open and exposed to the persuasions of self-interested or self-deluded teachers? We have to find out for these times in which we live what is the scorer of "holding fast the faith once delivered to the saints. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

If indeed - Any could show you another saviour, a more powerful Spirit, a better gospel. Ye might well bear with him - But this is impossible.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

As if the apostle had said, "It is one Christ, one Spirit, one gospel, and not many which we have preached, and you have received; now, if your new teachers, the false apostles, have another Christ to set forth, more excellent gifts of the Spirit to boast of, another gospel to preach unto you, which I never preached amongst you, let them be heard and received:" But this being impossible, they might well bear with him in his modest boasting and glorying in what he had done and suffered amongst them, by whose ministry they were at first converted to Christianity.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

For if he that cometh preacheth another Jesus, whom we did not preach, or if ye receive a different spirit, which ye did not receive, or a different gospel, which ye did not accept, ye do well to bear with him . [These first four verses are introductory. The apostle, seeing the effect which the self-glorification of these false teachers has had upon certain of the Corinthians, determines, for a time, to adopt their tactics, descend to the foolishness of boasting, and thus overcome them on their own ground. Paul, in his consecration to Christ and forgetfulness of self, could not thus descend to the level of boasting, even though he merely related facts, without a sense of shame and a petition for consideration. When he considers the folly of the situation, it seems to him that the Corinthians could not put up with it, but when he remembers their affection for him, he is sure they will. He tells them that nothing but the strongest motives could induce him to thus belittle himself, but he found such a motive in his extreme jealousy for them on Christ's behalf. As the paranymph, or "bridegroom's friend" ( Joh_3:29 ), the one whose office it was to procure and arrange the marriage, he had espoused them to one husband, even Christ, and had so instructed and led them as to present them pure and spotless before the Lord at his coming. But now he feared that as the serpent led Eve into sin by his crafty wickedness, so these false teachers were corrupting the church at Corinth from that simplicity of doctrine and purity of life which they owed to Christ, their espoused husband. Now, if these false teachers (and Paul speaks of one of them as a sample of them all) had come professing to preach another Jesus and another religious spirit, and a different gospel from any that Paul preached, there might have been sonic excuse in giving them a patient hearing. But such had not been the case. Professedly they were preaching the same Jesus, etc., that he did, and so the Corinthians were without excuse in permitting them to assail Paul. They had sold their apostle and had received nothing in exchange for him. With the next verse his boasting begins, but in a very mild and apologetic form.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

4. For if he that cometh. Most critics think that the verse is ironical. Gal. 1:6 shows that the Judaizers so perverted the gospel that it was really another gospel. Hence Paul is supposed to say that if these men preach another Jesus, another Spirit, and another gospel than those you received, which they do, you might well bear with them! Perhaps, however, he only means to say that these men discredit me, but have no new gospel, Spirit or Christ to offer than what you have received through me. This harmonizes better with what follows.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

4. εἰ μὲν γὰρ ὁ ἐρχόενος ἄλλονἸησοῦν κηρύσσει. ‘For if indeed the intruder is preaching another Jesus, whom we did not preach, and ye are receiving a different spirit which ye did not receive, or a different gospel which ye did not accept, ye bear with him quite beautifully.’ Cf. Mar 7:9. The concluding words are sarcastic, and for this the μέν at the outset prepares us. ‘If indeed a person of the following description presents himself, then your toleration of his vagaries is quite lovely. Don’t you think that you might show a little toleration to one who has proved to you that he is an Apostle of Christ?’ The wording is obscure, because we do not know the exact character of the teaching to which St Paul alludes; but what is suggested as rendering and meaning makes good sense. It is rash to insist on allusion to some prominent individual; like τις and τοιοῦτος (10:7, 10), the sing. is generic. Cf. Gal 5:10; Mat 18:17. ‘People who act in this way’ is the meaning, and in ὁ ἐρχόμενος there is probably no allusion to the familiar title of Messiah (Mat 11:3; Luk 7:19, Luk 7:20; Joh 6:14; etc.). St Paul goes great lengths in his sarcasms, but he is not insinuating that the Judaizers claimed Messianic authority. By ὁ ἐρχόμενος is meant qui suis ipsius auspiciis tamquam magister venit, quicunque ille est (Cornely). We may reasonably conjecture that Ἰησοῦς, πνεῦμα, εὐαγγέλιον, which are a somewhat strange triplet, were leading terms in the teaching of the Judaizers. Ἰησοῦς rather than Χριστός, for Judaizers would not use Χριστός as a proper name.

The aorists, ἐκηρύξαμεν, ἐλάβετε, ἐδέξασθε, refer to the time when the Apostle converted the Corinthians, and they should be rendered as aorists. And ἐδέξασθε, ‘accepted,’ which is necessarily a voluntary act, should be distinguished from ἐλάβετε, ‘received,’ which is not necessarily such. Vulg. has accepistis and recepistis, which may serve.

It is possible that not much difference is intended by the change from ἄλλον to ἕτερον, yet the change should be marked in translation; and this neither Vulg. nor AV does, either here or Gal 1:6, Gal 1:7, where see Lightfoot. The change here may be caused by the change from a person to what is regarded as impersonal. Thus Act 4:12, οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία· οὐδὲ γὰρ ὄνομά ἐστιν ἕτερον κ.τ.λ. There are passages, and this is one of them, in which it is not easy to decide what St Paul means by πνεῦμα. Sometimes we are not sure whether he is speaking of the human spirit or of the Divine Spirit; and when he is speaking of the Divine Spirit, it is not always clear how far he regards the Spirit as personal. A qualifying epithet or genitive often decides the first question, but not always the second; and where neither is found the first question may remain open. This is specially the case in the expression ἐν πνεύματι (Eph 2:22, Eph 2:3:5, Eph 2:5:18, Eph 2:6:18; Col 1:8). The distinction between personal and impersonal was less distinctly drawn than it is now, and it is safer not to make the Apostle’s language more definite than he makes it himself. On the human side he has no definite scheme of psychology; on the Divine side no theological system like the Quicunque vult. As to the πνεῦμα ἕτερον here we may say that what he offered to the Corinthians was the spirit of freedom (3:17; Gal 5:1, Gal 5:15) and of joy (1Th 1:6; Gal 5:22; Rom 14:17), and that what the Judaizers offered was a spirit of bondage (Gal 4:24; Rom 8:15) and of fear (Rom 8:15).* The general question is well handled by Headlam, St Paul and Christianity, pp. 95-115; Abbott, Johannine Grammar, p. 518.

καλῶς ἀνέχεσθε. ‘You bear with him quite beautifully’; an ironical statement. Cf. Mar 7:9. If ἀνείχεσθε is the right reading, then we must translate, ‘If he preaches … you would bear with him’; and in that case St Paul has changed his constr. in order to make the conclusion less harsh, for ἀνείχεσθε implies that εἰ ἐκήουσσεν has preceded; and it is possible that ἀνείχεσθε has been corrected to ἀνέχεσθε to agree with εἰ κηρύσσει. But neither ἀνείχεσθε nor ἀνέχεσθε justifies ‘ye might well bear with him’ (AV). Winer, p. 383. Some would make the sentence interrogative, and in that case there is no sarcasm, but the καλῶς is understood literally. ‘If people come and behave in this way, is it seemly that you should tolerate them? in putting up with them do you act καλῶς? You are pledged to Christ and His cause, and people come and try to disturb your fidelity; can you listen to them without dishonour?’ Cf. καλῶς in 1Co 7:37, 1Co 7:38. This makes good sense; but there is so much irony in this part of the Epistle, that to make the sentence categorical and καλῶς sarcastic is more in harmony with the general tone of the context: pseudoapostolis nihil non permittebant (Calvin).

Ἰησοῦν (א B D E F K L M P and most versions) rather than Χριστόν (G, f g Vulg.). We should probably read ἀνέχεσθε (B D* 17) rather than ἀνείχεσθε (א D3 E G K L M P) or ἠνείχεσθε (some cursives).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Another Jesus - another Spirit [αλλον - ετερον] . Rev., another Jesus, a different Spirit. See on Mt 6:24. Another denies the identity; a different denies the similarity of nature. It is the difference of "individuality and kind" (Alford). See on Gal 1:6, 7.

Ye might well bear [καλως ηνειχεσθε] . Following the reading which makes the verb in the imperfect tense, putting the matter as a supposed case. The Rev. follows the reading ajnecesqe, present tense, and puts it as a fact : ye do well to bear. Lit., ye endure them finely. The expression is ironical. You gladly endure these false teachers, why do you not endure me?

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.