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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.