(4) For if he that cometh preacheth another Jesus.--The singular points, like the "any man," "such an one," of 2Corinthians 10:7; 2Corinthians 10:11, to an individual teacher who had made himself conspicuously prominent. The words throw light on Galatians 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 1Corinthians 12:3.) Such as these were the "false prophets" of 2Peter 2:1; 1John 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 Mark 7:9.

Verse 4. - He that cometh. Apparently an allusion to some recent and rival teacher. Another Jesus. The intruder preaches, not a different Jesus (ἕτερον) or a different gospel (comp. Galatians 1:6-8), but ostensibly the same Jesus whom St. Paul had preached. Another spirit... another gospel; rather, a different spirit (ἕτερον)... 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 excuse (καλῶς) 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.

11:1-4 The apostle desired to preserve the Corinthians from being corrupted by the false apostles. There is but one Jesus, one Spirit, and one gospel, to be preached to them, and received by them; and why should any be prejudiced, by the devices of an adversary, against him who first taught them in faith? They should not listen to men, who, without cause, would draw them away from those who were the means of their conversion.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.