Ver. 4. εἰ μὲν yap ὁ ἐρχόμενος κ.τ.λ.: for if he that cometh (ὃ 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 John x. 8; it is probably a quite in- definite phrase, “if any one comes and preaches,” etc.) preacheth another Fesus whom we did not preach (not “ another Christ,”’ “ὦ new Messiah,” for of this the false teachers at Corinth were not
1—6,
" ἁπλότητος 1 τῆς εἰς τὸν 2 Χριστόν.
ἄλλον “ Ἰησοῦν ὃ Ὁ κηρύσσει ὃν οὐκ ἐκηρύξαμεν, λαμβάνετε ὃ οὐκ ἐλάβετε, ἢ εὐαγγέλιον 1 ἕτερον ὃ
καλῶς ἠνείχεσθε.ὃ «ὑπὲρ λίαν ἀποστόλων.
i μὲν γὰρ ὃ Reff. viii, 4: εἰ μεν yop ὃ ἐρχόμενος " Re viii
“ cy Acts ix. vi a ετερον 0 Acts. re ΠΝ 1 i ρ 20, XiX. 13. > . οὐκ ἐδέξασθε, P Ver. δι, Rom. iii.
5. Λογίζομαι yap® μηδὲν ἢ ὑστερηκέναι ἴ τῶν 23; 1 Cor. Ἢ ἐ i.7; chap.
6. εἰ δὲ ὃ καὶ "ἰδιώτης ὃ τῷ λόγῳ, GAN οὐ κι τι.
4 ᾿ q Chap. xii.
11 only. r Acts iv. 13; 1 Cor, iv. 16, 23.
19 Β 17, g and the Harclean (with asterisk) give απο της ἀπλοτητος και της αγνοτητος, which is adopted by W.H. and the R.V.; SycDcKLMP, f, vg. and the Peshitto have only απο της απλ. of the rec. text.
2 BDEKLP support εις τον Xp.; SGM omit τον.
3G, f, g, vg. give Χριστον for Ἴησουν.
4G, g add λαµβανεται after evayy. er.
5 BD* 17 have ανεχεσθε; but SDcEGKLMP have ανειχεσθε; the τες, ηνειχεσθε
is found in cursives only,
5 B has δε for yap, probably in mistaken reference to μεν of ver. 4. 7 D*E, d, e, τ, etc., add ev υμιν after νστερ.
8 Ὁ", ἆ, 6, f, g give ει και.
guilty; but ‘‘another Jesus,” 7.¢., a dif- ferent 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. John xx. 22, Acts viii. 15, x. 47, xix. 2, Rom. viii. 15, 1 Cor. ii. 12, Gal. iii. 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 Acts vii. 38, xvii. 11, 1 Thess. i. 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 Mark vii. 9 = praeclare. This facile acceptance of novelty is the cause of his anxiety; cf. 1 Cor. iii, 11, Gal. i. 6-8. Such instability is always a danger in the case of newly-founded Churches.
Vy. 5-15. HE IS NOT INFERIOR TO MIS ADVERSARIES ALTHOUGH (a) HE IS NOT A TRAINED ORATOR (ver. 6), AND ALTHOUGH (b) HE DID NOT CLAIM MAIN- TENANCE FROM THE CHURCH (ver. 7). THIS WAS NOT THROUGH WANT OF AF- FECTION FOR THEM, BUT THAT THERE MIGHT BE NO ROOM FOR CAVIL.—Ver. 5. λογίζομαι yap κ.τ.λ.: for I reckon that I am not a whit behind these super- fine Apostles; you receive them gladly; why not me? He then proceeds to re- fute the two reasons which were assigned for the disparagement of his apostolic
9 D*E, d, e, g give ιδ, εἰμι.
authority, viz., (a) he had none of the arts of a trained rhetorician, (b) he had not claimed maintenance from the Church of Corinth, which he had a right to do, if of genuine “apostolic”? rank. οἱ ὑπερλίαν ἀπόστολοι, “these superfine Apostles”’ is thus, as at xii. 11, an ironical description of the ψευδαπόστολοι (ver. 13) against whom he is contending. The A.V. and R.V. render ‘‘the very chiefest Apostles,” 1.6. the original Twelve, who received their commission directly from Christ, and especially Peter, James and John; but to introduce any mention of them here would be irrelevant, and would interrupt the argu- ment (they were ἰδιῶται ἐν λόγῳ), not to speak of the fact that ὑπερλίαν seems always in Greek literature to be used in an ironical sense.