John Calvin on 2 Corinthians 1:11

11. That the gift bestowed upon us through means of many persons. As there is some difficulty in Paul’s words, interpreters differ as to the meaning. I shall not spend time in setting aside the interpretations of others, nor indeed is there any need for this, provided only we are satisfied as to the true and proper meaning. He had said, that the prayers of the Corinthians would be an assistance to him. He now adds a second advantage that would accrue from it — a higher manifestation of God’s glory. “For whatever God will confer upon me,” says he, “being as it were obtained through means of many persons, will, also, by many be celebrated with praises:” or in this way — “Many will give thanks to God in my behalf, because, in affording help to me, he has favorably regarded the prayers, not merely of one but of many.” In the first place, while it is our duty to allow no favor from God to pass without rendering praise, it becomes us, nevertheless, more especially when our prayers have been favorably regarded by him, to acknowledge his mercy with thanksgiving, as he commands us to do in Psalm 50:15. Nor ought this to be merely where our own personal interest is concerned, but also where the welfare of the Church in general, or that of any one of our brethren is involved. Hence when we mutually pray one for another, and obtain our desire, the glory of God is so much the more set forth, inasmuch as we all acknowledge, with thanksgiving, God’s benefits — both those that are conferred publicly upon the whole Church, and also those that are bestowed privately upon individuals.

In this interpretation there is nothing forced; for as to the circumstance that in the Greek the article being introduced between the two clauses by many persons, and the gift conferred upon me appears to disjoin them, “Car à suyure l’ordre du texte Grec il y auroit ainsi mot à mot, Afin que de plusieurs personnes, à nous le don conferé, par plusieurs soit recognu en action de graces pour nous;” — “For, following the order of the Greek text, it would be literally thus: In order that from many persons the gift conferred upon us, may by many be acknowledged with thanksgiving on our account.” that has no force, as it is frequently found introduced between clauses that are connected with each other. Here, however, it is with propriety introduced in place of an adversative particle; “En lieu de quelque article aduersative qu’on appelle, comme Toutesfois ou Neantmoins;” — “In place of some adversative particle, as it is called, as for example, Notwithstanding or Nevertheless.” for although it had come forth from many persons, it was nevertheless peculiar to Paul. To take the phrase διὰ πολλῶν (by means of many) in the neuter gender, “De rapporter ce mot Par plusieurs, aux choses;” — “To take this phrase, By means of many, as referring to things.” as some do, is at variance with the connection of the passage.

It may, however, be asked, why he says From many persons, rather than From many men, and what is the meaning of the term person here? I answer, it is as though he had said — With respect to many. For the favor was conferred upon Paul in such a way, that it might be given to many. Hence, as God had respect to many, he says on that account, that many persons were the cause of it. Some Greek manuscripts have ὑπὲρ ὑμῶν — on your account; and although this appears to be at variance with Paul’s design, and the connection of the words, it may, nevertheless, be explained with propriety in this manner: “When God shall have heard you in behalf of my welfare, and that too for your own welfare, thanks will be given by many on your account.”

2 Corinthians 1:12-14

12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.

12. Nam gloriatio nostra haec est: testimonium conscientiae nostrae, quod in simplicitate et puritate “Purete, ou, integrite;” — “Purity, or integrity.” Dei, non in sapientia carnali, sed in gratia Dei versati sumus in mundo; abundantius autem erga vos.

13. For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end;

13. Non enim alia scribimus vobis quam quae recognoscitis vel etiam agnoscitis: spero autem, quod usque in finem agnoscetis:

14. As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus.

14. Quemadmodum et agnovistis nos ex parte: siquidem gloriatio vestra sumus: sicuti et vos nostra in die Domini Iesu.