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purity. Seducers threatened the Corinthians ; see next verse. An abbreviated mode of expression for. May be corrupted and drawn from their simplicity. — a^Xoryjrog, the simplicity) which is intent on one object, and most tender ; which seeks not another [Jesus ; aXXov] nor a different [Spirit : srspov, second and diffe- rent], ver. 4.
4. E /, 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, v)v uyttsbz, Ye might tolerate it] ; comp. Gal. i. 6, 7. — yap) The reason of Paul’s fear was the yielding character of the Corinthians. — 6 Ip^o/uevog, he that cometK) any one ; out of Judea, if you please ; Gen. xlii. 5, %X0ov fizra ruv ipyoiisUw. they came with those that came. [He already states , what the Corinthians were in duty bound to allow to be stated , ver. 1. — V. g.] — aXXoy hepov, another — a different) These wTords are different from each other. See Acts iv. 12, note. aXXov sepa- rates [from the true person] by a far less definite boundary here than srspov.1 — ovx sXa/3srs, ye have not received. — ovx. id's^affhy ye have not accepted) Distinct words, well suited to the respective subjects ; the will of man does not concur in ( receiving’ [Xa/A- / Savers — eXafisre] the Spirit, as in ‘ accepting’ [ide£a<rde] the Gospel.2 — % svayysXiov erepov , or another gospel) The words, if there be , or, if you receive , are appropriately [for convenience’ sake] left to be understood. — xaXug rin'r/ttk, you might well bear with) This forbearance , as being likely to lead to cor- ruption [ver. 3], is not approved, but the word, with xaXug, is used as at Mark vii. 9. The fulness [saturitas, fulness to satiety ] of the Corinthians is noticed, and their eagerness for
1 "A Xhog, according to Tittmann, denotes another , without regard to any diversity or difference, save that of number. "Erg/jog- indicates not merely another, but also one different. "E npog, according to Ammonius, is said Wl 'hvoiv in the case of two ; «A?vo?, i-ri n’Kiiovau in the case of more than two. — Ed.
2 The Engl. V. has happily expressed the distinction by ‘ received/ tka,- fitre, of a thing in receiving which we are passive, and which is not dependent on our will: ‘ accepted/ eUtgoHrh of that, the receiving of which is at our own will ; to receive to one’s self, to accept, to welcome. — Ed.