HaTov VeHaMeitiv wine in the house contradiction

Question

I might be misunderstanding something so I'd like to clarify what the Mishnah Berurah means in the laws of HaTov VeHaMeitiv regarding if you know about the wine in your house even if it's not on the table. First he says it's a saffuk lehalacha so don't make, then he recommends later the better thing is to remove the other bottles from the table and then make the bracha when you bring them.

סימן קע"ה ס"ק ד ...אלא הוא הדין אם היה להם מתחילה שתי יינות בבית ודעתו לשתותם, אלא שהיין השני לא היה לפניו על השולחן בשעת ברכת בורא פרי הגפן, וכדלקמה [לבוש]. ודעת הלחם-חמודות, דכשהם בביתו בשעת ברכת בורא פרי הגפן ודעתו לשתותם, כמונח לפניו על השולחן דמי ואין צריך לברך ברכת הטוב, וספק ברכות להקל

The law is the same [that you make the bracha HaTov] if you have the wine in your house and you intend to drink it, [as long as] the second wine wasn't in front of you on the table. But the Lechem-Chamudos holds that when the wine is in your house and you intend to drink it, it's like it's in front of you, so you don't make the bracha of HaTov. So suffik brachos lehakel.

Then later:

סימן קע"ה ס"ק י"ד ...ומכל מקום טוב להדר כשיש לו ספק איזהו טוב, שמתחילה יסלק אחת מן השולחן, ואחר-כך יברך בורא פרי הגפן על האחת, ואחר-כך יברך ברכת הטוב על השני, ויוצא בזה ידי כל חששות. כתב באליה רבה, דכן אם רוצה לברך על כמה יינות, יסירם על-כל-פנים מהשולחן בשעת ברכה ראשונה, ואחר-כך כששותה אפילו כמה יינות, מברך על כל אחד ברכת הטוב

Nevertheless the proper thing to do if you aren't sure which wine is better, is to initially remove one from the table, make borei pri hagafen on the one [on the table], and afterwards make HaTov on the second [which you had removed]. This way you've removed yourself from all doubts. The Eliyah-Rabbah writes that so too if you want to drink many [types] of wine, at least remove them from the table when you make your first bracha, and after when you want to drink (even many [types] of wine), make HaTov on each one.

How does removing them from the table help, they're in your house and you plan to drink them?

Answer 1

The misunderstanding is the assumption that Seif 3 is the same case as Seif 1.

Seif 1 is discussing שינוי יין, a different bottle of wine. There's no discussion of it being better or worse, just not the same as the first one. I believe it's that they are equal, and it's only in Seif 2 and 3 that better/worse wine is discussed.

This is משמע from the משנה ברורה

משנה ברורה סימן קע"ה סק"ג: ...דאם יש להם מן הראשון והביאו השני כדי שיטעמו יין אחר משונה מן הראשון, מברכין עליו הטוב והמטיב, אבל אם אין להם כלל מראשון, אם כן לא מחמת שינוי הביאו

If they have from the first one and they bring you the second one in order for you to taste a different wine than the first, then you make the blessing of HaTov VeHaMeitiv. However, if they don't have any more of the first, then they're not bringing it to make a change of wine.

The law applies when you don't have both wines on the table, otherwise it's not called a שינוי. What is the law if one of the wines isn't on the table, but you have in mind to bring it later? It is in this case that there is a machlokes if it's considered on the table or not, and the Mishnah Berurah says ספק ברכות להקל.

Whereas Seif 3 is discussing two wines, one is good and one is bad (relatively). Due to one being better than the other, the halacha is dictating precedence to the good one. What if you don't know which one is better? This is where the Mishnah Berurah advises to remove one from the table.

משנה ברורה סימן קע"ה סקי"ד: ואם מסופק לו איזהו טוב ואיזהו רע

If you aren't sure which one is good and which one is bad.

It would seem that the machlokes between the Levush and Lechem Chamudos doesn't apply when one is for sure better than the other, although I'm not sure why.