2 Corinthians 6:2

2 Corinthians 6:1-10 1. We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. 1. Nos vero adiuvantes (vel, collaborantes) [569] etiam obsecramus, ne frustra gratiam Dei receperitis. 2. (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.) 2. Dicit enim (Ies. 49, 8) Tempore accepto exaudivi te, et in die salutis auxiliatus sum tibi: ecce, nunc tempus acceptum: ecce, nunc dies salutis. 3. Giving no offence in any thing, that the ministry be not blamed: 3. Nullum dantes [570] ulla in re offensionem, ut ne vituperetur ministerium: 4. But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, 4. Sed in omnibus commendantes nos [571] tanquam Dei moerore, in patientia multa, in afflictionibus, in necessitatibus, in angustiis, 5. In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings; 5. In plagis, in carceribus, in seditionibus, in laboribus, in vigiliis, in ieiuniis; 6. By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned, 6. In sinceritate, in scientia, in tolerantia, in mansuetudine, in Spiritu Sancto, in caritate non ficta, 7. By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left, 7. In sermone veritatis, in potentia Dei, per arma iustiti? dextra et sinistra: 8. By honour and dishonour, by evil report and good report: as deceivers, and yet true; 8. Per gloriam et ignominiam, per infamiam, et bonam famam: tanquam impostores, tamen veraces: 9. As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; 9. Tanquam ignoti, tamen celebres: tanquam morientes, et ecce, vivimus; tanquam castigati, tamen morte non affecti: 10. As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. 10. Tanquam moerore affecti, semper tamen gaudentes: tanquam inopes, multos tamen ditantes: tanquam nihil habentes, et omnia possidentes. 1. Assisting. He has repeated the instructions of embassy with which the ministers of the gospel have been furnished by God. After they have faithfully communicated these instructions, they must also use their endeavor, that they may be carried into effect, [572] in order that their labor may not be in vain. They must, I say, add continual exhortation's, [573] that their embassy may be efficacious. This is what he means by sunergountes, (fellow-workers,) that is, devoted to the advancement of the work; for it is not enough to teach, if you do not also urge. In this way, the particle sun would have a relation to God, or to the embassy, which he assigns to his servants. For the doctrine of the gospel is helped by exhortations, so as not to be without effect, and ministers connect their endeavors with God's commission; [574] as it is the part of an ambassador to enforce by arguments, what he brings forward in the name of his prince. The particle sun may also be taken as referring to the endeavors of ministers in common; for if they do the Lord's work in good earnest, they must mutually lend a helping hand to each other, so as to give assistance to each other. I rather prefer, however, the former exposition. Chrysostom interprets it as referring to the hearers, with whom ministers are fellow-workers, when they rouse them up from slothfulness and indolence. Ministers are here taught, that it is not enough simply to advance doctrine. They must also labor that it may be received by the hearers, and that not once merely, but continually. For as they are messengers between God and men, the first duty devolving upon them is, to make offer of the grace of God, [575] and the second is, to strive with all their might, that it may not be offered in vain. 2. For he saith, In an acceptable time. He quotes a prediction of Isaiah, exceedingly appropriate to the exhortation of which he speaks. It is without doubt of the kingdom of Christ that he there speaks, [576] as is manifest from the context. The Father, then, appointing his Son a leader, for the purpose of gathering together a Church, addresses him in these words: "I have heard thee in an acceptable time." ( Isaiah 49:8 .) We know, however, what a degree of correspondence [577] there is between the Head and the members. For Christ was heard in our name, as the salvation of all of us is entrusted into his hand, and nothing else has he taken under his charge. Hence we are all admonished in the person of Christ -- not to slight the opportunity that is afforded for obtaining salvation. While the rendering of the Greek interpreter is, euprosdekton, (acceptable,) [578] the word made use of by the Prophet is, rtsvn, (ratson,) that is, benevolence, or free favour. [579] The quotation must be applied to the subject in hand in this way: "As God specifies a particular time for the exhibition of his grace, it follows that all times are not suitable for that. As a particular day of salvation is named, it follows that a free offer of salvation is not made every day." Now this altogether depends on the providence of God, for the acceptable time is no other than what is called in Galatians 4:4 , the fullness of the time [580] The order of arrangement also must be observed. First, he makes mention of a time of benevolence, and then afterwards of a day of salvation By this it is intimated, that salvation flows to us from the mercy of God exclusively, as from a fountainhead. Hence we must not seek the cause in ourselves, as if we by means of our own works moved God to assign to us his favor, for whence comes the day of salvation? It is because it is the acceptable time, that is, the time which God has in his free favor appointed. In the mean time, we must keep in view what Paul designs to teach -- that there is need of prompt expedition, that we may not allow the opportunity to pass unimproved, inasmuch as it displeases God, that the grace that he offers to us should be received by us with coolness and indifference. Behold now is the time The Prophet had spoken of the time, when Christ was to be manifested in the flesh for the redemption of men. Paul transfers the prophecy to the time when Christ is revealed by the continued preaching of the gospel, and it is with good reason that he does so, for as salvation was once sent to the whole world, when Christ appeared, so now it is sent to us every day, when we are made partakers of the gospel. Here we have a beautiful passage, and affording no ordinary consolation, because, while the gospel is preached to us, we know assuredly that the way is opened up for us into the kingdom of God, and that there is a signal of divine benevolence raised aloft, to invite us to receive salvation, for the opportunity of obtaining it must be judged of by the call. Unless, however, we embrace the opportunity, we must fear the threatening that Paul brings forward -- that, in a short time, the door will be shut against all that have not entered in, while opportunity was afforded. For this retribution always follows contempt of the word. 3. Giving no offense We have already on several occasions remarked, that Paul sometimes commends the ministry of the gospel generally, and at other times his own integrity. [581] In the present instance, then, he speaks of himself, and sets before us in his own person a living picture of a good and faithful apostle, that the Corinthians may be led to see how unfair they were in their judgment, in preferring before him empty blusterers. [582] For as they assigned the praise to mere pretences, [583] they held in the highest esteem persons that were effeminate and devoid of zeal, while, on the other hand, as to the best ministers, they cherished no views but such as were mean and abject. Nor is there any reason to doubt, that those very things that Paul makes mention of to his own commendation, had been brought forward by them in part as a ground of contempt; and they were so much the more deserving of reproof, inasmuch as they converted into matter of reproach, what was ground of just praise. Paul, therefore, treats here of three things: In the first place, he shows what are the excellences, on the ground of which preachers of the gospel ought to be esteemed; secondly, he shows that he is himself endowed with those excellences; thirdly, he admonishes the Corinthians not to acknowledge as Christ's servants those who conduct themselves otherwise than he prescribes here by his example. His design is, that he may procure authority for himself and those that were like him, with a view to the glory of God and the good of the Church, or may restore it where it has fallen into decay; and secondly, that he may call back the Corinthians from an unreasonable attachment to the false apostles, which was a hinderance in the way of their making so much proficiency in the gospel as was necessary. Ministers give occasion of stumbling, when by their own misconduct they hinder the progress of the gospel on the part of their hearers. That Paul says he does not do; for he declares that he carefully takes heed not to stain his apostleship by any spot of disgrace. For this is the artifice of Satan -- to seek some misconduct on the part of ministers, that may tend to the dishonor of the gospel. For when he has been successful in bringing the ministry into contempt, all hope of profit is at an end. Hence the man who would usefully serve Christ, must strive with his whole might to maintain the credit of his ministry. The method is -- to take care that he be deserving of honor, for nothing is more ridiculous than striving to maintain your reputation before others, while you call forth upon yourself reproach by a wicked and base life. That man, therefore, will alone be honorable, who will allow himself in nothing that is unworthy of a minister of Christ. 4. In much patience. The whole of the enumeration that follows is intended to show, that all the tests by which the Lord is accustomed to try his servants were to be found in Paul, and that there was no kind of test to which he had not been subjected, in order that the faithfulness of his ministry might be more fully established. [584] Among other things that he enumerates, there are some that are under all circumstances required for all the servants of Christ. Of this nature are labors, sincerity, knowledge, watchings, gentleness, love, the word of truth, the Spirit, the power of God, the armor of righteousness. There are other things that are not necessary in all cases; for in order that any one may be a servant of Christ, it is not absolutely necessary, that he be put to the test by means of stripes and imprisonments Hence these things will in some cases be wanting in the experience of the best. It becomes all, however, to be of such a disposition as to present themselves to be tried, as Paul was, with stripes and imprisonments, if the Lord shall see meet. Patience is the regulation of the mind in adversity, which is an excellence that ought invariably to distinguish a good minister. [585] Afflictions include more than necessities; for by the term necessity here I understand poverty. Now this is common to many ministers, there being few of them that are not in poor circumstances; but at the same time not to all. For why should a moderate amount of riches prevent a man from being reckoned a servant of Christ, who, in other respects, is pious, is of upright mind and honorable deportment, and is distinguished by other excellences. As the man that is poor is not on that account to be straightway accounted a good minister, so the man that is rich is not on that account to be rejected. Nay more, Paul in another passage glories not less in his knowing how to abound, than in knowing how to be in want. ( Philippians 4:12 .) Hence we must observe the distinction that I have mentioned, between occasional and invariable grounds of commendation. [586] 5. In tumults In proportion to the calmness and gentleness of Paul's disposition was there the greater excellence displayed in his standing undaunted in the face of tumults; and he takes praise to himself on this account -- that while he regarded tumults with abhorrence, he nevertheless encountered them with bravery. [587] Nor does the praise simply consist in his being unmoved by tumults, (this being commonly found among all riotous persons, [588] ) but in his being thrown into no alarm by tumults that had been stirred up through the fault of others. And, unquestionably, two things are required on the part of ministers of the Gospel -- that they should endeavor to the utmost of their power to maintain peace, and yet on the other hand go forward, undaunted, through the midst of commotions, so as not to turn aside from the right course, though heaven and earth should be mingled. [589] Chrysostom, however, prefers to understand akatastasiais to mean -- frequent expulsions, [590] inasmuch as there afforded him a place of rest. [591] In fastings He does not mean -- hunger arising from destitution, but a voluntary exercise of abstinence. Knowledge may be taken in two senses -- either as meaning doctrine itself, or skill in acting properly and knowingly. The latter appears to me the more likely, as he immediately adds -- the word of truth The Spirit is taken by metonymy, to denote spiritual graces. Frivolous, however, is the cavil of Chrysostom, who infers from this, that the other excellences are peculiar to the Apostle, because he makes mention of the Spirit separately, as if kindness, knowledge, pureness, armor of righteousness, were from any other source, than from the Holy Spirit. He makes mention, however, of the Spirit separately, as a general term in the midst of particular instances. [592] The power of God showed itself in many things -- in magnanimity, in efficacy in the maintaining of the truth, in the propagation of the Gospel, in victory over enemies, and the like. 7. By the armor of righteousness By righteousness you must understand -- rectitude of conscience, and holiness of life. He employs the metaphor of armor, because all that serve God require to fight, inasmuch as the devil is always on the alert, to molest them. Now they must be completely armed, because, if he does not succeed in one onset, he thereupon makes a new attempt, and attacks them at one time from before, at another from behind -- now on this side, and then on that. [593] 8. By honor and dishonor This is no slight test for subjecting a man to trial, for to a man of a noble spirit nothing is more unpleasant, than to incur disgrace. Hence we may observe in all histories, that there have been few men of heroism that have not fallen back, on being irritated by insults. [594] Hence it is indicative of a mind well established in virtue, not to be moved away from one's course by any disgrace that may be incurred -- a rare virtue, but one without which you cannot show that you are a servant of God. We must, it is true, have a regard to good character, but it must be only in so far as the edification of our brethren requires it, and in such a way as not to be dependent on reports [595] -- nay more, so as to maintain in the same even course in honor and in dishonor. For God allows us to be tried even by the slander of wicked men, with the view of trying us, [596] whether we act uprightly from disinterested motives; [597] for if one is drawn aside from duty by the ingratitude of men, that man shows that he had not his eye directed to God alone. As then we see that Paul was exposed to infamy and insults, and yet did not on that account stop short, but held forward with undaunted courage, and broke through every impediment so as to reach the goal, [598] let us not give way, if the same thing should befall us. As deceivers Here he relates, not simply in what estimation he was held by the wicked and those that were without, ( 1 Corinthians 5:12 ,) but also what views were entertained of him by those that were within. Now let every one consider with himself, how unseemly was the ingratitude of the Corinthians, and how great was his magnanimity in struggling forward, in spite of such formidable obstacles. By indirect representations, however, he sharply reproves their perverse judgment, when he says that he lives and is joyful, while they despised him as one that was dead and overwhelmed with grief. He reproaches them, also, with ingratitude, when he says, that he made many rich, while he was contemned on account of his poverty. For they were of the number of those whom he enriched by his wealth: nay more, all of them to a man were under obligations to him on many accounts. Thus he said previously, by way of irony, that he was unknown, while at the same time the fruit of his labor was everywhere known and celebrated. But how cruel to despise the poverty of the man who supplies you [599] from his abundance! He means spiritual riches, which ought to be much more esteemed than earthly. Footnotes: [569] "Ainsi done en ouurant auec luy, ou, estans ses ouuriers;" -- "Thus then in working with him, or, being his workmen." [570] "Ne donnans aucun scandale, ou, donnons;" -- "Giving no offense, or, we give." [571] "Mais nous rendans louables en toutes choses, ou, Mais rendons nous louables;" -- "But rendering ourselves approvable in all things, or, We render ourselves approvable." [572] "Qu'ils ayent lieu, et proufitent;" -- "That they may have place, and may be profitable." [573] "Les exhortations par chacun iour;" -- "Exhortations daily." [574] "Les ministres auec leur mandement qu'ils ont en charge, de declarer de par Dieu, conioignent aussi leur diligence, et affection ardente;" -- "Ministers, along with their commission which they have in charge to declare, as from God, conjoin also their diligence, and ardent desire." [575] "The grace of God," says Dr. Brown, when commenting on Peter 5:12, "properly signifies -- the kindness, the free favor of God, as a principle in the Divine mind; but is often employed to signify the deeds of kindness, the gifts and benefits, in which the principle finds expression. It has been common to interpret the phrase here as equivalent to the gospel, the revelation of God's grace; and the Apostle has been considered as affirming that the doctrine which those he was writing to had embraced, and to which they had adhered -- to use the Apostle Paul's phrase, which they had received, and in which they stood,' was the true gospel. But I doubt if the gospel is ever called the grace of God in the New Testament; and I equally doubt whether the words, thus understood, are an accurate statement of what this Epistle actually contains. There are just two other passages in the New Testament in which the grace of God has been supposed to be a designation of the gospel. After stating the message of mercy, which the ministers of reconciliation are called to deliver, the Apostle, in his Second Epistle to the Corinthians, says -- 'We beseech you that ye receive not the grace, or this grace of God in vain,' ( 2 Corinthians 6:1 .) The reference here is, no doubt, to the gospel, but the meaning of the phrase, the grace of God, is plainly just this divine favor, this benefit which so expresses, and, as it were, embodies, the divine grace. And in the Epistle to Titus, the same Apostle states, that the grace of God bringing salvation' has been manifested, or has appeared, teaching' those who apprehend it, to deny ungodliness, and worldly lusts, and to live soberly, righteously, and godly in the present world.' ( Titus 2:11 , 12.) The grace of God is often said to mean here the gospel, but the gospel is the manifestation, the revelation of this grace; and the truth, taught in the passage is, that the free, sovereign mercy of God, when it is apprehended by the sinner, is the true principle of holiness in the heart and life." -- Brown's Expository Discourses on First Peter, volume 3 pp. 295, 296. -- Ed. [576] "Il ne faut point douter, que le Prophete ne parle du regne de Christ;" -- "There is no room to doubt, that the Prophet speaks of the kingdom of Christ." [577] "Quelle similitude et proportion ou conuenance;" -- "What a resemblance, and proportion, or correspondence." [578] The precise word in the Septuagint version (with which the Apostle's quotation exactly corresponds) is dekto, (acceptable.) Calvin had probably been led to make use of the word euprosdekton from the circumstance, that that adjective is employed by the Apostle in the latter part of the verse, when commenting upon the passage quoted. -- Ed. [579] The Hebrew term referred to is employed in this sense in the following (among other) instances: Psalm 5:13 ; Psalm 30:7 ; Proverbs 16:15 ; Proverbs 19:12 . -- Ed. [580] Calvin makes a similar observation when commenting on the expression here referred to, in Galatians 4:4 . "Pergit in similitudine adducta, et suo instituto definitum a Patre tempus accommodat: simul tamen ostendit, tempus illud, quod Dei providentia ordinatum erat, maturum fuisse et opportunum. Ea igitur demum iusta est opportunitas ac recta agendi dispensatio, qu' providentia Dei regitur;" -- "He proceeds with the comparison which he had brought forward, and applies to his purpose the expression which had been made use of -- the time appointed by the father, but still showing that that time, which had been ordained by the providence of God, was proper and suitable. That alone is the fit season, and that the right system of acting, which is directed by the providence of God." -- Ed. [581] "Tantost met en auaut la rondeur de sa conscience en la predication d'iceluy;" -- "Sometimes he brings into view the uprightness of his conscience in the preaching of it." [582] "Thrasones." See Calvin on the Corinthians, [42]vol. 1, p. 98, n. 1. [583] "Ne faisans cas que de masques, c'est A dire, de l'apparence externelle;" -- "Setting no value on anything but masks; that is to say, outward appearance." [584] "Afin que sa fidelite fust tant plus notoire, et la certitude de son ministere tant mieux approuvee;" -- "In order that his faithfulness might be so much the better known, and the stability of his ministry so much the better approved." [585] "The words en hupomonho pollho, (in much patience,) must be connected with the following clauses up to en nesteiais (in watchings,) and denote patient endurance of the various afflictions specified in the words following, which are not to be treated (with Rosenm.) as merely synonymes denoting evils in general, but considered specially, and (as I conceive the Apostle meant) in groups." -- Bloomfield. -- Ed. [586] "Entre les louanges temporelles et perpetuelles, c'est ... dire qui doyuent tousiours estre es vrais ministres;" -- "Between occasional grounds of commendation and perpetual, that is to say, what ought to be found invariably in true ministers." [587] "D'vne courage magnanime;" -- "With magnanimous heroism." [588] "Veu que cela est coustumier ... tous mutins de ne s'estonner point quand seditions s'esmeuuent;" -- "As it is customary for all riotous persons to be thrown into no alarm when tumults break out." [589] A proverbial expression made use of by Virgil. n. I. 133,134 -- Ed. [590] "L'incommodite de ce qu'il estoit souuent contraint de changer de pays, pource qu' on ne le laissoit en paix en quelque lieu qu'il fust;" -- "The inconvenience of being frequently under the necessity of changing his country, because they did not allow him to be in peace in any place in which he might be." [591] Semler understands the term in the same sense -- "Quod non licet diu manere et quiescere quasi uno in loco, sed semper periculorum vitandorum causa locum et solum mutare. Iud'i autem faciunt jam infensi et infesti hostes Pauli, ut vel ex actibus Luc' satis patet; Paulus akatastatos, (Jacobi 1:8) dici potest, licet sine animi sui vitio;" -- ("As not being allowed to remain long at rest, as it were, in one place, but always changing his place and soil (for the sake of avoiding dangers.) The Jews were enemies to Paul, so exasperated and deadly, as appears even from Luke's narrative in the Acts, that Paul may be said to have been unstable, ( James 1:8 ,) though without any fault on his part." -- "I agree," says Dr. Bloomfield, "with Theophyl., Schleus., and Leun., that the term refers to that unsettled and wandering kind of life, which, that the Apostle thought very miserable, is plain from his connecting it at 1 Corinthians 4:11 , with the endurance of hunger, thirst, and nakedness,(Peinomen kai dipsomen, kai gumneteuomen, kai astatoumen) which passage, indeed, is the best comment on the present, and shows that kopois (labors) must be chiefly understood of his labors at his trade, and nesteiais, (fastings,) of that insufficient support, which labors so interrupted by his ministerial duties, could alone be expected to supply. 'Agrupniais (watchings) seems to refer to the abridgment of his rest by night, to make up for the time expended by day on his ministerial labors." -- Ed. [592] " 'En pneumati hagio -- 'In demonstration of the Holy Spirit -- so that I showed that the Holy Spirit wrought by me.' It is possible, that in these words, Paul makes an allusion to the charismata, (gifts,) but it seems better, nevertheless, to suppose with Calvin, that he sets genus and species over against each other." -- Billroth. -- Ed. [593] "Here the spiritual arms are not particularized; yet the terms ton dexion kai aristeron, (on the right hand and the left,) are very comprehensive, referring to the complete armor and arms, on both sides, with which the hoplites, or completely armed soldier was furnished, who was thus said to be amphidexios (ambidexter.) Thus the general sense is: We employ no other arms than the panoply of righteousness.'" -- Bloomfield. -- Ed. [594] "Il y en a eu bien peu, qui estans irritez des iniures et mauuais traittemens que on leur faisoit, ne se soyent descouragez, et n'ayent laissez leur train de vertu;" -- "There have been very few of them, who have not, on being irritated by injuries and bad treatment shown them, felt discouraged, and left off their virtuous career." [595] "Du bruit qu'on fera courir de nous;" -- "On reports that may be circulated against us." [596] "Voulant essayer si nous cheminons droit settlement pour l'amour de luy, sans cercher autre recompense;" -- "Wishing to try whether we walk aright, purely from love to Him, without seeking any other reward." [597] "Gratuito;" -- "gratuitously." -- There can be no doubt, that Calvln has here in his eye Job 1:9 . "Doth Job fear God for nought?" The Hebrew word hchnym (hachinnam,) is rendered in the Septuagint dorean -- gratuitously [598] "Mesme faisant violence ... tous empeschemens, est venu, comme par force, jusques au bout;" -- "Even breaking violently through all impediments, came, as it were, by fource to the goal." [599] "Qui to fournit et enrichit par son abundance;" -- "Who furnishes and enriches thee by his abundance."

{2} (For he saith, I have heard thee in a time {a} accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.) (2) In that grace is offered, it is by the grace of God, who has appointed times and seasons to all things, that we may take occasion when it is offered. (a) Which I of my free mercy and love towards you liked and appointed. And at this time God poured out his marvellous love upon us.

Now is the accepted time — He purposely beats upon the το νυν , because opportunity is headlong, and, if once past, irrecoverable. Some are semper victuri, always alive, as Seneca saith, they stand trifling out their time, and so fool away their salvation. God will not always serve men for a sinning stock. Patientia laesa fit furor. Do we therefore as millers and mariners, who take the gale when it cometh, and make use of it, because they have not the wind in a bottle. Now is the day of salvation — And God will not suffer men twice to neglect it. If once past, it will never dawn again. Catch therefore at opportunities, as the echo catcheth the voice, Psalms 27:1 , take the nick of time. God is more peremptory now than ever, Hebrews 2:2-3 .

For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: the words here quoted, are taken out of the prophet Isaiah, Isaiah 49:8 , according to the Septuagint’s translation. Though some think, that the apostle here doth but accommodate to the spiritual salvation brought in by Christ, a temporal salvation mentioned, and primarily intended; yet the most and best interpreters rather judge that whole chapter in Isaiah to refer to Christ, and that the salvation there mentioned, is to be understood of the spiritual salvation of the gospel; of which also the apostle speaketh here, and maketh these words (as in the prophet) the words of God the Father to Christ his Son; testifying both his assistance of him in the accomplishment of the work of man’s redemption, and his acceptance of him; according to which sense, the accepted time is the same with what the apostle calls, the fulness of time, Galatians 4:4 ; (though it may also be so called in the same sense that the apostle calleth the gospel a faithful saying, worthy of all acceptation, 1 Timothy 1:15 ) in which sense the gospel time was prophesied of as an acceptable time, Genesis 49:10 Haggai 1:8 . Behold, now is the accepted time; behold, now is the day of salvation; now is that accepted or acceptable time, now is that day of salvation, spoken of by the prophet; therefore you are concerned to receive this grace of the gospel, and to live up to the rule of it.

For he saith, I have heard thee in a time accepted,.... These words are a citation from Isaiah 49:8 and are spoken by the Father to Christ, declaring he had heard him, as he always did. He heard him when he put up that prayer to him, recorded John 17:1 for the glorification of himself, by strengthening him as man in his work, by raising him from the dead, setting him at his own right hand, and giving him the glory he had with him before the world was; for the good of his people, the preservation of those that were called, the conversion of them that are called, and the glorification of all the Father had given him: he heard him in the garden, and answered him; the will of God was done according to his desire, and his will was conformed to the will of his Father, and he was delivered from the fear of death; his ends in his prayer there were answered, which were to show the greatness of his sufferings, the impossibility of man's salvation in any other way, and that there could be no alteration made in the methods of obtaining it. He heard him on the cross with respect to the deliverance of him from man, with regard to his being forsaken by God, and for the forgiveness of his enemies. Now this period of time in which he was heard on account of these several things, is called a time accepted; or, as in the Hebrew text, , "a time of good will, or acceptance"; a season in which God expressed good will to the sons of men, by sending his own Son to work out salvation for them; this was good will to men, and not to angels, to such as were ungodly, enemies, sinners, and the worst of sinners: it was a time very grateful to him; it was "the accepted year of the Lord"; the sufferings, sacrifice, satisfaction, and righteousness of his Son were well pleasing to him; because his purposes, promises, and covenant transactions had their accomplishment, his perfections were glorified, and his people saved. And it was a time of acceptance, or an acceptable time to men, since it was the day of their salvation, and therefore must be exceedingly agreeable to all such who see their need of it, know the worth of it, and are sensible that there is no other way of salvation than by him. And in the day of salvation have I succoured thee. These words are still spoken to Christ, who whilst he was in human nature, working out the salvation of his people, by his obedience, sufferings, and death, was succoured, or helped by his Father. This help was promised to him as man, and he expected it, and exercised faith on God for it, and which was actually and punctually given him; and which is no instance of weakness in Christ, who is the mighty God, and was mighty to save; but an indication of the Father's regard to the human nature of Christ, and of his concern for the salvation of men; and also shows what power and strength were necessary to accomplish it. Behold, now is the accepted time; behold, now is the day of salvation. These are the words of the apostle, applying the former to the present Gospel dispensation; which he introduces with prefixing a "behold" to each sentence, in order to raise both attention to, and admiration at what is delivered: now is the accepted time; not that the Gospel dispensation is a milder dispensation of things, in which God will accept of an imperfect sincere obedience to his law, in the room of a perfect one; or in which Christ is now offered to sinners, and it is left to them whether they will accept of him or not: but it is so called, because God and Christ now testify their good will to the sons of men, and are ready to accept of, and embrace poor sensible sinners coming to them; and because the Gospel publishes salvation by Christ, which, as it is worthy of their acceptation, cannot but be acceptable to them: now is the day of salvation: now is salvation preached, as being done, already obtained by Christ for sinners, the chief of sinners; it is now brought home to their souls by the ministration of the Gospel under the influence of the Spirit of God; now sinners are convinced of their need of it, and that it cannot be had elsewhere; now they are made to submit to Christ, to be saved by him, and him alone, are encouraged to believe in him, and are by him actually possessed of it. "Now" is, and not yesterday was, the day of salvation; and "now", and that for ever, that is, as long as the Gospel dispensation continues; for it will be always now till all the elect of God are gathered in. This day of grace and salvation will never be over till that time comes; it is still "now is the day of salvation": though men may have long withstood the ministration of the Gospel, and notwithstanding their manifold sins and transgressions. There is no withstanding the "now" of grace when it comes with the power of the Holy Ghost.

The gospel is a word of grace sounding in our ears. The gospel day is a day of salvation, the means of grace the means of salvation, the offers of the gospel the offers of salvation, and the present time the proper time to accept these offers. The morrow is none of ours: we know not what will be on the morrow, nor where we shall be. We now enjoy a day of grace; then let all be careful not to neglect it. Ministers of the gospel should look upon themselves as God's servants, and act in every thing suitably to that character. The apostle did so, by much patience in afflictions, by acting from good principles, and by due temper and behaviour. Believers, in this world, need the grace of God, to arm them against temptations, so as to bear the good report of men without pride; and so as to bear their reproaches with patience. They have nothing in themselves, but possess all things in Christ. Of such differences is a Christian's life made up, and through such a variety of conditions and reports, is our way to heaven; and we should be careful in all things to approve ourselves to God. The gospel, when faithfully preached, and fully received, betters the condition even of the poorest. They save what before they riotously spent, and diligently employ their time to useful purposes. They save and gain by religion, and thus are made rich, both for the world to come and for this, when compared with their sinful, profligate state, before they received the gospel.

2. For—God's own promise is the ground of our exhortation. he saith—God the Father saith to God the Son, and so to all believers who are regarded as one with Him. heard thee—In the eternal purposes of my love I have hearkened to thy prayer for the salvation of thy people (compare Joh 17:9, 15, 20, 24). accepted … accepted—The Greek of the latter is more emphatic, "well-accepted." What was "an accepted time" in the prophecy (Isa 49:8, Hebrew, "in the season of grace") becomes "the well-accepted time" in the fulfilment (compare Ps 69:13). As it is God's time of receiving sinners, receive ye His grace: accept (2Co 6:1) the word of reconciliation in His accepted time. in the day of salvation—"in a day of salvation" (Lu 4:18, 19, 21; 19:42; Heb 3:7).

For he saith - see Isaiah 49:8 . In that passage the declaration refers to the Messiah, and the design is there to show that God would be favorable to him; that he would hear him when he prayed, and would make him the medium of establishing a covenant with his own people, and of spreading the true religion around the earth; see my note on that place. Paul quotes the passage here not as affirming that he used it in exactly the sense, or with reference to the same design for which it was originally spoken, but as expressing the idea which he wished to convey, or in accordance with the general principle implied in its use in Isaiah. The general idea there, or the principle involved, was, that under the Messiah God would be willing to hear; that is, that he would be disposed to show mercy to the Jew and to the Gentile. This is the main idea of the passage as used by Paul. Under the Messiah, it is said by Isaiah, God would be willing to show mercy. That would be an acceptable time. That time says Paul, has arrived. The Messiah has come, and now God is willing to pardon and save. And the doctrine in this verse is, that under the Messiah, or in the time of Christ, God is willing to show mercy to people. In him alone is the throne of grace accessible, and now that he has come, God is willing to pardon, and people should avail themselves of the offers of mercy. I have heard thee - The Messiah. I have listened to thy prayer for the salvation of the pagan world. The promise to the Messiah was, that the pagan world should be given to him; but it was a promise that it should be in answer to his prayers and intercessions. "Ask of me, and I shall give thee the pagan for thine inheritance, and the uttermost parts of the earth for thy possession;" Psalm 2:8 . The salvation of the pagan world, and of all who are saved, is to be in answer to the prevalent intercession of the Lord Jesus. In a time accepted - In Isaiah, "in an acceptable time." The idea is, that he had prayed in a time when God was disposed to show mercy; the time when in his wise arrangements he had designed that his salvation should be extended to the world. It is a time which he had fixed as the appropriate period for extending the knowledge of his truth and his salvation; and it proves that there was to be a period which was the favorable period of salvation, that is, which God esteemed to be the proper period for making his salvation known to people. At such a period the Messiah would pray, and the prayer would be answered. In the day of salvation - In the time when I am disposed to show salvation. Have I succored thee - The Messiah. I have sustained thee, that is, in the effort to make salvation known. God here speaks of there being an accepted time, a limited period, in which petitions in favor of the world would be acceptable to him. That time Paul says had come; and the idea which he urges is, that people should avail themselves of that, and embrace now the offers of mercy. Behold, now is the accepted time ... - The meaning of this passage is, the "Messiah is come. The time referred to by Isaiah has arrived. It is now a time when God is ready to show compassion, to hear prayer, and to have mercy on mankind. Only through the Messiah, the Lord Jesus, does he show mercy, and people should therefore now embrace the offers of pardon." The doctrine taught here, therefore. is, that through the Lord Jesus, and where he is preached, God is willing to pardon and save people; and this is true wherever he is preached, and as long as people live under the sound of the gospel. The world is under a dispensation of mercy, and God is willing to show compassion, and while this exists, that is, while people live, the offers of salvation are to he freely made to them. The time will come when it will not be an acceptable time with God. The day of mercy will be closed; the period of trial will be ended; and people will be removed to a world where no mercy is shown, and where compassion is unknown. This verse, which should be read as a parenthesis, is designed to be connected with the argument which the apostle is urging, and which he presented in the previous chapter. The general doctrine is, that people should seek reconciliation with God. To enforce that, he here says, that it was now the acceptable time, the time when God was willing to be reconciled to human beings. The general sentiment of this passage may be thus expressed: (1) Under the gospel it is an acceptable time, a day of mercy, a time when God is willing to show mercy to people. (2) there may be special seasons which may be especially called the acceptable, or accepted time: (a) When the gospel is pressed on the attention by the faithful preaching of his servants, or by the urgent entreaties of friends; (b) When it is brought to our attention by any striking dispensation of Providence; (c) When the Spirit of God strives with us, and brings us to deep reflection, or to conviction for sin; (d) In a revival of religion, when many are pressing into the kingdom - it is at all such seasons an accepted time, a day of salvation. a day which we should improve. It is "now" such a season, because: (i) The time of mercy will pass by, and God will not be willing to pardon the sinner who goes unprepared to eternity. (ii) Because we cannot calculate on the future. We have no assurance, no evidence that we shall live another day, or hour. continued...