For if he who comes preaches another Jesus, whom we didn’t preach, or if you receive a different spirit, which you didn’t receive, or a different “good news”, which you didn’t accept, you put up with that well enough.
Parallel Translations
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For if he who comes preaches another Jesus, whom we didn’t preach, or if you receive a different spirit, which you didn’t receive, or a different “good news”, which you didn’t accept, you put up with that well enough.
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For if he that commeth preache another Iesus then hym whom we preached: or if ye receave another sprete then that which ye have receaved: other another gospell then that ye have receaved ye myght right wel have bene content.
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For if he that commeth, preacheth another Iesus whome we haue not preached: or if yee receiue another spirite whome ye haue not receiued: either another Gospell, which yee haue not receiued, ye might well haue suffered him.
Cross-references (8)
Passages linked to 2 Corinthians 11:4 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Galatians 1:6-8 I marvel that you are so quickly deserting him who called you in the grace of Christ to a different “good news”, but there isn’t another “good news.” Only there are some who trouble you and want to pervert the Good News of Christ. But even though we, or an angel from heaven, should preach to you any “good news” other than that which we preached to you, let him be cursed.
- 1 Corinthians 3:11 For no one can lay any other foundation than that which has been laid, which is Jesus Christ.
- Ephesians 4:4-5 There is one body and one Spirit, even as you also were called in one hope of your calling, one Lord, one faith, one baptism,
- 1 Timothy 2:5 For there is one God, and one mediator between God and men, the man Christ Jesus,
- 1 Corinthians 12:4-11 Now there are various kinds of gifts, but the same Spirit. There are various kinds of service, and the same Lord. There are various kinds of workings, but the same God, who works all things in all. But to each one is given the manifestation of the Spirit for the profit of all. For to one is given through the Spirit the word of wisdom, and to another the word of knowledge, according to the same Spirit; to another faith, by the same Spirit; and to another gifts of healings, by the same Spirit; and to another workings of miracles; and to another prophecy; and to another discerning of spirits; to another different kinds of languages; and to another the interpretation of languages. But the one and the same Spirit produces all of these, distributing to each one separately as he desires.
- Acts 4:12 There is salvation in no one else, for there is no other name under heaven that is given among men, by which we must be saved!”
- Galatians 3:2 I just want to learn this from you: Did you receive the Spirit by the works of the law, or by hearing of faith?
- Romans 8:15 For you didn’t receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, “Abba! Father!”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (19 sources)
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John Calvin 1540 · Public Domain 4. For if he that cometh. He now reproves…
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.
Geneva Bible translators 1599 · Public Domain He showeth that they deceive themselves, if they look…
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.
John Trapp 1656 · Public Domain 4 For if he that cometh preacheth another Jesus,…
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.
Matthew Poole 1685 · Public Domain How our translators have interpreted καλως ηνειχεσθε,
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.
William Burkitt 1703 · Public Domain As if the apostle had said, "It is one…
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.
John Gill 1763 · Public Domain For if he that cometh,.... Meaning either some particular…
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:
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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.
John Wesley 1765 · Public Domain If indeed - Any could show you another saviour,…
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.
Adam Clarke 1810 · Public Domain Verse 4. For if he that cometh] The false…
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.
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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.
Joseph Benson 1811 · Public Domain 2Co 11:4-6. For if he that cometh — After…
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.
Albert Barnes 1834 · Public Domain For if he that cometh ... - There is…
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.
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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.
Haydock's Catholic Bible Commentary 1859 · Public Domain You might well bear with him. These new teachers…
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain if, &c.--which in fact is impossible. However, if it…
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.
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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.
Daniel D. Whedon 1874 · Public Domain 4. For—In proof of their readiness for the seducer.…
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.
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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.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 4. he that cometh] This shews that the false…
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.
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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.
Ellicott's Commentary for English Readers 1878 · Public Domain (4) For if he that cometh preacheth another Jesus.—The…
(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.
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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.
The Pulpit Commentary 1880 · Public Domain He that cometh. Apparently an allusion to some recent…
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
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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.
B. W. Johnson 1891 · Public Domain 4. For if he that cometh. Most critics think…
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.
J. W. McGarvey 1914 · Public Domain For if he that cometh preacheth another Jesus, whom…
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.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 11:4 The false missionaries in Corinth evidently preached a…
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.