2 Corinthians 6:2

Verse 2. For he saith] That is, God hath said it, by the prophet Isaiah, Isa 49:8; which place the apostle quotes verbatim et literatim from the Septuagint. And from this we may at once see what is the accepted time, and what the day of salvation. The advent of the Messiah was the עת רצון eth ratson, the time of God's pleasure or benevolence, of which all the faithful were in expectation; and the day of salvation, יום שועה yom yeshuah, was the time in which this salvation should be manifested and applied. The apostle therefore informs them that this is the time predicted by the prophet; and the ministry of reconciliation being exercised in full force is a proof that the prophecy is fulfilled; and therefore the apostle confidently asserts, Behold, NOW is this accepted time, NOW the Messiah reigns, NOW is the Gospel dispensation, and therefore NOW is the day of salvation; that is, the very time in which the power of God is present to heal, and in which every sinner believing on the Lord Jesus may be saved.

I rather think that this second verse should be read immediately after the last verse of the preceding chapter; as where it now stands it greatly disturbs the connection between the first and the third verses. I will set down the whole in the order in which I think they should stand. 2Co 5:20: Now then we are ambassadors for Christ; as though God did beseech you by us, we pray you in Christ's stead, to be reconciled to God. For he hath made him a sin-offering for us, who knew no sin, that we might be made the righteousness of God in him: 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. Immediately after this, the sixth chapter will very properly commence, and we shall see that the connection will be then undisturbed:-

We then, as fellow workers, beseech you also, that ye receive not this grace of God in vain, giving no offence in any thing, that this ministry be not blamed. This change of the place of the second verse, which every one allows must, if it stand here, be read in a parenthesis, preserves the whole connection of the apostle's discourse, and certainly sets his argument before us in a stronger light. Let us review the whole:

1. God was in Christ, reconciling the world to himself, 2Co 5:18.

2. He appointed the apostles to proclaim to mankind the doctrine of reconciliation, 2Co 5:19.

3. The apostles, in consequence, proclaim this doctrine; and show that Christ was a sacrifice for sin, and that through him we may be perfectly saved, 2Co 5:20; 2Co 5:21.

4. They show also that all this was agreeable to the declaration of God by the prophet Isaiah, Isa 49:8, where he predicts the days of the Messiah, and the grace then to be communicated, 2Co 6:2.

5. The apostle then, speaking in the person of all his fellow labourers, who had this ministry of reconciliation intrusted to them, exhorts them not to receive such a benefit of God in vain, 2Co 6:1.

6. He exhorts those who had embraced the Gospel not to put a stumbling block in the way of others, by acting irreligiously, lest this ministry of reconciliation should be reproached on their account, 2Co 6:3.

7. He shows what conscientious and scrupulous care he and his fellow apostles took to preach and walk so that this ministry might have its full effect, 2Co 6:4, &c.

This view of the subject, if I mistake not, shows a beautiful consistency throughout the whole.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

2Co_6:2

For He saith, I have heard thee in a time accepted … behold now is the accepted time … the day of salvation.

Now

God never says Behold, without tolling something worth listening to.

I. Salvation the thing to be sought.

1. Greatly needed.

2. Graciously provided.

3. Gratuitously proffered.

II. Now is the time to seek it. Double Now.

1. Commanded by revelation.

2. Commended by reason. Conscience, reason, gratitude, self-interest, say Now. Why delay?

(1) Unnecessary. All now ready.

(2) Unreasonable and wicked. Rebellion.

3. Unnatural.

(1) Dangerous. Maybe last offer.

(2) Destructive. Ruinous to conscience, character. (Hom. Monthly.)

The imperative Now

I. You can gain nothing by delay.

1. As to Gods terms.

2. As to your own circumstances. Your difficulties may change but will never cease.

3. As to pleasures of sin.

II. You will lose much by delay.

1. Fervour and freshness of feeling.

2. Opportunity for usefulness. Delay daily narrows in this possibility.

3. Fulness of reward in heaven.

III. You may forfeit your salvation by delay. (Hom. Monthly.)

The day of salvation

I. There is a salvation so important that it gives its name to a whole period called a day, but signifying all the era through which that salvation is made accessible to us. It is called, by way of eminence and distinction, the day of salvation.

1. The salvation which marks this day is the salvation of the soul. Not the salvation of a captive, a criminal under a human law--not of a hopeless patient from a bodily disease--not of an empire--but the salvation of the immortal soul. Men do not believe that their souls are in this danger; they make a mock of sin.

2. Consider that this salvation is effected expressly and exclusively by the power and grace of God. To Him belongs the entire glory of it, and it is His grace that makes any period of our lives a day of salvation. He is therefore the author of eternal salvation. All the resources necessary for carrying it into effect were of God, and not of us.

3. But we ought more particularly to notice Him on whom devolved the work of salvation--who is described by the name of our Saviour, and to whom the honour of it will be for ever rendered.

4. It is necessary to observe that all the effects of this salvation are eternal, all the blessings it confers are for ever, the felicity to which it brings us is immortal. The effects of it will not only extend to, and penetrate through eternity, but they will give a character to that eternity.

II. That this Divine blessing has given a character and a name to a period of our time, here called the day of salvation.

1. It signifies the day or time when salvation is attainable by us--when it is revealed and published, or urgently set before us. In this sense it seems to be used by the prophet Isaiah (Isa_49:8; lit. 7; 62:1), as quoted by the apostle Paul.

2. The gospel age may indeed be more emphatically designated the day of salvation, since the doctrine of salvation by a crucified surety and Saviour has been more fully illustrated and proclaimed, and since there has been no lack of those means which might encourage and help us all towards the attainment of the happy consummation. It is light that makes the day as distinguished from the night. The night of Judaism is past, it has been succeeded by a clear shining of the light of life, which makes ours indeed a day of salvation.

3. Times of special privilege when salvation is brought near to us.

4. We may especially denominate the Sabbath the day of salvation. It rises up most resplendent with this heavenly light.

III. Consider, if God has given us this day of salvation, and we now enjoy it, there is something for us all to do. We must execute the work of salvation in the day of salvation.

1. The day of salvation requires faith in the blessings then brought nigh. This is the work of God, that ye believe in Him whom He hath sent.

2. The day of salvation requires of you diligence, haste, serious application without delay to this work which you have to do.

IV. Observe, the day of salvation we all enjoy now must have an end. (The Evangelist.)

The day of salvation

The Lord has had His days of vengeance. How terrible was the hour when He opened the sluices of the firmament that the rain might descend in torrents, and bade the fountains of the great deep rise to meet the descending floods.

I. The grand reason for this day--Now is the day of salvation. Read the context in order to understand why there is a present day of salvation. This is the day of salvation because He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him. There could have been no day of salvation if a Saviour had not appeared.

1. Notice that according to the context this is the day of salvation, because we may now be reconciled to God. We pray you in Christs stead, be ye reconciled to God.

2. The plain statement of the twenty-first verse explains it all: He hath made Him to be sin for us, who knew no sin. Here is the grand doctrine of substitution.

3. To help us to understand mercys great expedient still better, the Holy Spirit tells us that the Divine design in Christ Jesus is to make us the righteousness of God in Christ.

II. The glorious day itself--for the day of salvation is rich with blessing.

1. I would commend that day because of its fourfold excellence. Read again the verse in which our text stands. Although the words must be regarded as spoken, in the first place, to our Lord, the best expositors say that they are also addressed to His Church in Him.

(1) So then, in this day of salvation our prayer will be heard, I have heard thee in a time accepted.

(2) We are further told that this day help will be given. What does it say? In the day of salvation have I succoured thee.

(3) And then it is added, Behold, now is the accepted time, so that the third blessing is that coming sinners will be accepted. If you will come to God He will not reject you, whoever you may be.

(4) And then the fourth excellence is that it is a time of salvation, You need saving; be glad then that it is salvations own day.

2. Now, let me notice that this ought to be peculiarly pleasant news to those who are heavily laden with guilt.

3. The truth of our text should also be very encouraging to those who are fighting against inward sin.

4. While this is very encouraging to penitents and to those who are fighting with sin it should be equally cheering to tried believers.

5. And do you not think this truth should encourage all who are at work to win souls for Jesus?

III. Something about a dark cloud which may darken the close of this day of salvation. (C. H. Spurgeon.)

The accepted time

1. It is the wish of most men to obtain salvation; and therefore it is their resolution at some time or other to repent. Now they are engaged in some important business; they have met with some worldly disaster; they are in pursuit of some pleasure; they feel an indolence of temper which indisposes them for exertion; but they are determined not to let life pass away without securing salvation. Some favourable opportunity will occur.

2. Thus lulled into security many go on to disregard the secret remonstrances of conscience, and to despise the warnings and invitations of the Word of God, till at last they die as they had lived.

3. Now to be convinced of the folly, guilt, and danger of this conduct, consider--

I. The nature of repentance and the commandment of God concerning it.

1. Repentance is turning from sin to holiness. With what propriety, then, can we put it off? Can it be reasonable to delay?

2. Consider the commandment of God concerning repentance. If we admit Gods authority to be supreme, and that He has enjoined the duty of repentance, we cannot discharge it too soon.

II. The longer repentance is delayed, the more painful and difficult will it become.

1. Remember the power of habit. Thoughts and practices which we have long indulged acquire such a seat in the heart and character as to become a part of our system. And hence habit is spoken of as a second nature. Now if habit, simply considered, is powerful, its power must be increased in proportion to the length of time during which it prevails. The person, therefore, who resolves to repent hereafter, is not only careless of the obstacles which habit lays in the way of his repentance, but waits till these obstacles are augmented. What folly! thus to allow habit to acquire additional force.

2. But the extreme folly of delay appears farther, when we consider the nature of the habits. These are not those to which they are naturally averse. On the contrary, they are highly agreeable to them; cherished by the natural corruption of the heart, operate with a reciprocal influence, and give to that corruption a greater efficacy. The roots of natural depravity and those of evil habit are thus interwoven, and therefore to eradicate evil habits is like tearing the heart in pieces.

3. It is true that Divine grace can, and alone can, subdue all opposition;but it is also true that Divine grace has not promised to work miracles in your behalf--that God will not deal with you as mere passive machines in whom there is no will, no affections, no habits to be conquered by ordinary means.

III. Circumstances may occur to render repentance impracticable, and consequently to secure your ruin.

1. Every sin renders you guilty; but when warned of your guilt, and danger, you go on to aggravate the one and to despise the other, you provoke God to give you over to a reprobate mind, and to harden your heart. And will you risk this for all that the universe can give?

2. But supposing that God does not shut up His mercy, may you not be placed where there shall be nothing to secure your return to Him?

3. Again, the power of disease may lay you low on the bed of languishing and pain. That, indeed, you may flatter yourselves, will be a fit occasion for attending to your spiritual interests. Alas! you know little of the nature of repentance if you think that the time of bodily distress is the time for repentance. Sufficient unto that day is the evil thereof.

4. And is there not soundness of mind, which is still more necessary than health of body for attending to the concerns of the soul; but of which you may be deprived when you are least expecting it?

5. But though none of these things should take place, we know that we must die, and we know not when. We may be cut off in the midst of health, and youth, and gaiety. (A. Thomson, D. D.)

The tremendous importance of now

This language implies a need and an opportunity of being saved on the part of those addressed. And, if we understand the Scriptures, to be saved is the supreme good for men.

1. One feature is suggested by the text--namely, a limited period of grace. But why should there be any limit to the period of probation? Why should the door of recovery from sin ever be closed? Plainly, because it would be useless to keep it open for ever; because choice has a tendency to become irrevocable, and character to become permanent. Gods methods are never arbitrary. The amazing longevity of the antediluvians appears to have resulted in equally amazing wickedness.

2. Another feature in the economy of grace is seen in Gods withholding from the sinner a knowledge of the duration of his earthly life. As a rule no man knows the hour of his own death.

3. Another feature in the economy of grace is the influence of an animal body upon a sinful soul. An animal body is weak, perishable, exacting, and in certain respects heterogeneous to the soul. It renders a little service and requires much. With a large part of mankind the business of life is to provide for the body. How, then, can he give much attention to the wants of his spirit? But this is less than half the truth. The influence of a frail and exacting body may be favourable to the recovery of man from the terrible fascination of selfishness. For a body whose preservation must be purchased by so much toil and care reminds them by its frailty of the one coming event which can be postponed, but not averted. Again, it must be considered that care for physical life or health is a duty, though not the highest; it is right in itself, though not religious. We may exercise it, therefore, with a clear conscience. Moreover, it is safe to assume that the moral natures of men who are engaged in doing what is felt to be right will not deteriorate so rapidly as they would have done if the same men had been either idle or doing what was seen to be in itself wrong. Susceptibility to high influences will not be so quickly destroyed. And, therefore, the day of grace can be made longer than would otherwise have been safe or useful. But look once more, you may perhaps reply, to the other side of the picture. Does not the body drag the soul downwards? Is it not a source of strong temptations rather than a spur to honest toil? They are not, however, so numerous as the calls to useful service which are presented by the body, nor are they so powerful as to silence these calls. But is not the mind clogged in its search after the highest truth by the body which it inhabits? And is not the possibility of its return to God dependent oil its clear apprehension of that highest truth? Must not this weak and exacting body, then, be a serious impediment at the very outset to religious life? I freely admit that our present bodies are not perfect organs of the spirit. But let it not be forgotten that the search for truth which is rendered toilsome by a body whose senses are dull and whose energies are limited, leaves only a modicum of power to be worse than wasted in self-indulgence. Nor let it be forgotten that a little truth may have infinite value to the soul which receives it as a friend, or that effort to obtain truth because it is loved is a part of the blessed life itself. The great difficulty experienced by men in obtaining knowledge, because their bodies are now adapted to animal life more exactly than to spiritual life, is therefore a circumstance favourable to their prospect of recovery from sin and death.

4. Another feature of human probation on earth is the influence of domestic life upon sinful beings. This influence is very pervading and beneficent. The domestic affections, whether conjugal, parental, filial, or fraternal, must be contemplated with a reverence second only to that which we owe to Christian love. They are not indeed identical with love to God, nor do they imply or produce that love. They do not regenerate man, but they keep alive his power to enjoy fellowship, and to believe in the possibility of love. For of all natural avenues to unrenewed souls these affections are probably, next to conscience, the surest and the best. While they continue open, the way of salvation is rarely closed. They tend to prevent a final and utter hardening of the spirit against sweetness and light. Thus all the features of human life, in so far as they are ordered by our Heavenly Father, reveal His wisdom and goodness. In every instance they appear to have been chosen with a view to human salvation. (A. Hovey, D. D.)

The day of salvation

Here you find--

1. A note of attention--Behold!

2. An object to which the attention is called.

3. The period in which to act-now, not yesterday, that is past; not to-morrow, that is to come.

I. The gospel period is here called a day. The gospel period is called a day, because--

1. It discovers that which would have been otherwise concealed in darkness. In this day we discover the perfections of the Deity, the nature of sin, the worth of a Saviour, the only way by which sinners can be delivered from hell, and brought to heaven. The world has had many sorts of days, but never one like this before.

2. It is affected by some bright luminary. What makes a day--the stars, the moon? No; the sun. And what makes the spiritual day--ministers, the church? No; the Sun of righteousness. The man that is without Christ is in a state of darkness and death, and, if he dies, must perish.

3. It is time for people to work. Go, my son, work in my vineyard.

4. It is a limited time. Oh, Jerusalem, if thou hadst known, at least in this thy day, etc., etc. There is an end to days.

II. The property of this day. God has had many sorts of days; He had a day to create, a day to preserve, a day to afflict, a day to redeem, a day to judge; but the day in my text is a day of salvation. It would not have been a surprising thing if it had been a day of destruction, of affliction; but it is a day of salvation. And this implies the existence of sin; there would have been no need for such a day if sin had not caused it. This day includes the gracious provision of the Fathers love--the Sons merit, and the Spirits grace. Make much of this day.

1. It is a necessary salvation. It is not necessary for a man to be rich, to have health, to be surrounded with friends, but it is necessary to have this salvation, or he is lost for ever.

2. It is a spiritual salvation. Not such as the Jews had in the Red Sea-not such an one as Daniel in the lions den. This saves the soul from sin, and raises man to the enjoyment of God.

3. This salvation is a suitable one. It is just what we stand in need of. It required infinite wisdom to contrive it, infinite merit to procure it, and infinite grace applies it to the soul.

4. This salvation is a free one. Christ is free, and the grace of the Spirit is free.

5. This salvation is a great one, It is as great as the requirements of Divine justice; as great as the misery of man. It is adequate to all its objects. It was the great God contrived it, it had a great Saviour to accomplish it, a great Spirit applies it, and a great multitude will be saved by it.

6. It is a glorious salvation. God saves without a spot on His throne; without a speck on His character; here is God glorified in justifying the man.

7. This salvation is a perfect one; there is no deficiency in it. It does not save from some sin, but from all sin. There is nothing wanting for God, for man, for life, for death, and an eternal world.

8. This salvation is an everlasting salvation, grace, and glory.

Conclusion: From our subject we see--

1. The goodness of God in providing such a salvation.

2. The misery of man, that required or rendered it necessary.

3. The awful state of the man that despises or neglects this salvation. (Theo. Jones.)

The accepted time

Behold is as a larum bell of attention, now is as a finger of indication or application to a season.

1. To awake our faith (Isa_7:14).

2. To awake our hope (Rev_22:12).

3. To awake our love (1Jn_3:1).

4. To awake our fear (Rev_1:7).

5. To wake our joy (Luk_2:10-11).

6. To awake our thankfulness (Psa_134:1).

7. To awake our compassion (Lam_1:12).

8. To awake our diligence.

The accepted time. The season is that in time which light is in the air, lustre in metals, the flower in plants, cream in milk, quintessence in herbs, the prime and best of it. Now there being a threefold season--

1. Natural, which husbandmen observe in sowing, gardeners in planting and grassing, mariners in putting to sea.

2. Civil, which all humble suppliants observe in preferring petitions to princes and great personages.

3. Spiritual, which all that have a care of their salvation must observe in seeking the Lord while he may be found. (D. Featly, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

6:2 This quotation from Isa 49:8 clinches the point that God’s offer of salvation could secure reconciliation between Paul and the Corinthians; their reconciliation with Paul would follow naturally from their true acceptance of the Good News.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Co 6:2. Λέγει, He saith) The Father to Messiah, Isa 49:8, embracing in Him all believers.—γὰρ, for) He is describing grace.—δεκτῷ, accepted) the acceptable time of the good pleasure of God. Hence Paul presently after infers its correlative, εὐπρόσδεκτος, well-accepted, that it may be also agreeable to us.[33]—ἘΠΉΚΟΥΣΆ ΣΟΥ) I have heard thee, viz. praying.—ἐν ἡμέρᾳ, in a day) Luk 19:42; Heb 3:7.—ἰδοὺ νῦν, behold now) The summing up of the exhortation, 2Co 6:1; set before us in the way of a supposed dialogue.[34]

[33] The present time is δεκτὸς to God: let it be also εὐπρόσδεκτος to us.—ED.

[34] Or introduction of an imaginary speaker. See Append. on Sermocinatio.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

does not assign the reason why Paul is concerned about his official action, because, namely, now is the time in which God would have the world helped (Hofmann), but gives, as the context requires by the exhortation brought in at 2Co_6:1, a parenthetic urgent inducement for complying with this exhortation without delay

2Co_6:2 does not assign the reason why Paul is concerned about his official action, because, namely, now is the time in which God would have the world helped (Hofmann), but gives, as the context requires by the exhortation brought in at 2Co_6:1, a parenthetic urgent inducement for complying with this exhortation without delay.

λέγει γάρ] sc. ὁ θεός, from what precedes. The passage is Isa_49:8, exactly according to the LXX. The person addressed is the עבד יהוה, whose idea is realized in Christ. He is regarded as the head of the true people of God; He is listened to, and He is helped, when the grace of God conveyed through Him is not received without result. Such is the Messianic fulfilment of that, which in Isaiah is promised to the servant of God regarding the deliverance and salvation of the unfortunate peopl.

καιρῷ δεκτῷ] Thus the LXX. translate בְּעֶת רָצוֹן, at a time of favour. Paul was able to retain the expression of the LXX. all the more, that in the fulfilment of the prophetic word the acceptableness (δεκτῷ) of the καιρός for the people of God consists in this, that it is the point of time for the display of divine favour and grace. Chrysostom well says: καιρὸς … ὁ τῆς δωρεᾶς, ὁ τῆς χάριτος, ὅτε οὐκ ἔστις εὐθύνας ἀπαιτηθῆναι τῶν ἁμαρτημάτων, οὔτε δἰκην δοῦναι, ἀλλὰ μετὰ τῆς ἀπαλλαγῆς καὶ μυρίων ἀπολαῦσαι ἀγαθῶν, δικαιοσύνης, ἁγιασμοῦ, τῶν ἄλλων ἁπάντων. In substance the same thing is indicated by ἐν ἡμέρᾳ σωτηρίας, on the day of deliverance. If καιρὸς δεκτός is taken as the time pleasing to God (Hofmann),[247] it is less in keeping with the parallel day of salvation. The aorists are neither of a future (Menochius) nor of a present character (Flatt), but the Deity speaking sees the future as having already happened. See on Luk_1:51.

In the commentary which Paul adds: ἰδοὺ, νῦν κ.τ.λ., he discloses the element of that utterance of God, which moves to the use of this welcome salvation-bringing time. Behold, now is the acceptable time, behold, now is the day of deliverance, which the prophet has foretold; now or never may you be successful in obtaining salvation through a fruitful acceptance and apprehension of the divine grace! If the νῦν is past, and you have frustrated in your case the grace received, then the hearing and help promised by the prophet are no longer possible! The duration of this νῦν was in Pauls view the brief interval before the near-approaching Parousia. The stronger εὐπρόσδεκτος (2Co_8:12; Rom_15:16; Rom_15:31; Plut. Mor. p. 801 C), which he has used instead of the simple form, has proceeded involuntarily from his deep and earnest feeling on the subject.

[247] Comp. Calvin, who understands by it the tempus plenitudinis of Gal_4:4.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 6:2 . λέγει γὰρ , Καιρῷ δεκτῷ κ . τ . λ .: for He, sc. , God, saith ( cf. Rom 9:15 , Gal 3:16 ), “ At an acceptable time I hearkene to thee, and in a day of salvation did I succour thee ” (Isa 49:8 ). The whole verse is parenthetical, and is introduced to remind the Corinthians that the present dispensation is that dispensation of grace of which the prophet speaks; tanley pointed out that δέξασθαι of ver. may well have suggested δεκτός , which in its turn suggested the quotation. The words in their original context are addressed by Jehovah to His Servant, while St. Paul takes them as addressed by God to His people; but, inasmuch as the Servant in the latter portion of Isaiah is the Representative of Israel, the application made by the Apostle is easily explicable. ἰδοὺ νῦν καιρὸς εὐπρόσδεκτος κ . τ . λ .: behold now is the “Acceptable Time,” behold now is the “Day of Salvation” . This is St. Paul’s comment. Observe that he does not say σήμερον ( cf. Heb 3:7 ff.), but νῦν not “to-day,” but “the present dispensation”. His point here is not (as it is often represented) that the only day of grace which we can reckon on is the present (gravely true though this is), but that the Christian dispensation is the one spoken of by the O.T. prophet in familiar words. It will be remembered that Christ applied to Himself and His ministry in like manner the words of Isa 61:2 , καλέσαι ἐνιαυτὸν Κυρίου δεκτόν (Luk 4:19 ). We are not to draw any distinction here between δεκτός and εὐπρόσδεκτος ; the latter is the usual word in secular authors, and (see reff.) is always used by St. Paul, except (Phi 4:18 ) in a quotation from the LXX.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

In that that grace is offered, it is of the grace of God, who hath appointed times and seasons to all things, that we may take occasion when it is offered.

Which I of my free mercy and love towards you, . . . appointed, at which time God poured out that his marvelous love upon us.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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, Joh 17:15, Joh 17:20, Joh 17:24).

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 Psa 69:13). As it is God's time of receiving sinners, receive ye His grace: accept (Co2 6:1) the word of reconciliation in His accepted time.

in the day of salvation--"in a day of salvation" (Luk 4:18-19, Luk 4:21; Luk 19:42; Heb 3:7).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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, 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 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, εὐπρόσδεκτον, (acceptable,) the word made use of by the Prophet is, רצון, (ratson,) that is, benevolence, or free favour.

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 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(2) I have heard thee in a time accepted . . .—Better, perhaps, acceptable. The meaning of the pronoun “He,” as referring to God, is determined by the preceding verse. The tense of the Greek is better expressed by, I heard thee . . . I succoured thee. As with other citations, it is a natural inference that St. Paul had the context, as well as the words actually cited, in his mind, and it is interesting, accordingly, to remember that context. The words (Isa_49:8) are among those addressed at first to the servant of Jehovah, as “the light of the Gentiles;” then, apparently, in His name, as the Holy One, and in that of Jehovah, to Israel as a nation. In God’s dealings with His people through Christ the Apostle saw the true fulfilment of Isaiah’s words. Never, in spite of all outward calamities, had there been a time so acceptable, a day so full of deliverance.

Behold, now is the accepted time . . .—The word for “accepted” is much stronger than in the previous clause. Entirely acceptable is, perhaps, its best equivalent. The solemnity of the words was, it may be, intensified in St. Paul’s thoughts by what seemed to him the nearness of the impending judgment. Opportunities, as we should say, were offered which might never again recur. But the prolonged experience of the longsuffering of God has given to the words a yet more profound significance. There is, so to speak, a “now” running through the ages. For each church and nation, for each individual soul, there is a golden present which may never again recur, and in which lie boundless possibilities for the future. The words of the Apostle are, as it were, the transfigured expression of the generalisation of a wide experience which tells us that—

“There is a tide in the affairs of men

Which, taken at the flood, leads on to fortune:

Omitted, all the voyage of their life

Is bound in shallows and in miseries.”

—Shakespeare, Julius Cœsar, iv. 3.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. For he saith] In Isa_49:8. The passage follows the LXX. translation.

I have heard thee in a time accepted] The words in the original refer to Christ. Here, however, they are applied to His Covenant people, united to Him by faith and the communication of His Nature, and therefore naturally entitled to expect the fulfilment of the promises made to Him. “We know,” says Calvin, “what is the relation between the Head and the members.”

behold, now is the accepted time] The word in the Greek is stronger than before; ‘the time of favourable acceptance.’ Our translation is due to Cranmer. Tyndale marks the distinction by translating accepted above, and well accepted in this place. The Vulgate renders by accepto and acceptabile. The life of the Christian is a continual acknowledgment in life and conduct of the ‘word of reconciliation’ he has received. The ‘time of favourable acceptance,’ therefore, the ‘day of salvation,’ is ever, not in the past, but in the present.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For he saith, I have heard thee in a time accepted,.... These words are a citation from Isa 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 Joh 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Ver. 2. 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, Psa 27:1, take the nick of time. God is more peremptory now than ever, Heb 2:2-3.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For he saith - see Isa 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;” Psa 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:

When the gospel is pressed on the attention by the faithful preaching of his servants, or by the urgent entreaties of friends; When it is brought to our attention by any striking dispensation of Providence; When the Spirit of God strives with us, and brings us to deep reflection, or to conviction for sin; 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: The time of mercy will pass by, and God will not be willing to pardon the sinner who goes unprepared to eternity. Because we cannot calculate on the future. We have no assurance, no evidence that we shall live another day, or hour. It is taught here, that the time will come when it will not be an accepted time. Now is the accepted time; at some future period it will not be.

If people grieve away the Holy Spirit; if they continue to reject the gospel; if they go unprepared to eternity, no mercy can be found. God does not design to pardon beyond the grave. He has made no provision for forgiveness there; and they who are not pardoned in this life, must be unpardoned forever.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Now is the day of salvation, by the coming of your Redeemer. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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, Isa 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, Gal 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, 1Ti 1:15) in which sense the gospel time was prophesied of as an acceptable time, Gen 49:10; Hag 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

2. He—God, in the previous verse, who offers the grace.

Saith—In Isa_49:8; nearly according to the Septuagint. It is in Isaiah a clearly Messianic passage; but the thee addressed by Jehovah is the Messiah himself. God promises him (by a Hebraism in the past tense) an accepted day for the work of redemption. Paul quotes it to his readers as proof that the day, the now, is the time for them to avail themselves of that redemption.

Heard thee—See Joh_11:41-42, with notes.

Day of salvation—The period when, redemption’s work being wrought, it is offered to men.

Behold—The apostle’s earnest comment repeated, calling attention to the fact that the offer is but for a period, and that period now. Not, as Meyer, that the period is brief by the supposed immediate advent to judgment; but that during this our Messianic age each man’s share of the acceptable period is short—but a day.

Accepted—The above word accepted, repeated with a strengthening prefix, well-accepted.

Accepted—That is, by God himself as the time of mercy-giving.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For he saith; that is, "God saith." The nominative is involved in the fellow workers,so that this is hardly to be classed with those rabbinic methods of citation found also in Philo, which deliberately omit the word "God" as the speaker, and use "He" by preference. I have heard thee, etc. The quotation is from the LXX of Isa_49:8, and is meant toexpress the necessity for receiving the grace of God, not only efficaciously, but at once. The "thee" in Isaiah is the Servant of Jehovah, the type primarily of Christ, and then of all who are "in Christ." In a time accepted; literally, in the Hebrew, in a time of favour. It is the season of grace, before grace has been wilfully rejected, and the time for judgment begins. (Pro_1:24-28) The accepted time; literally, the well-accepted opportunity. St. Paul in his earnestness strengthens the force of the adjective. The same word occurs in 2Co_8:12; Rom_15:16, Rom_15:31.

There is a deep nick in Time"s restless wheel. For each man"s good. (Chapman. )

Now. No doubt St. Paul meant that, as long as life lasts, the door of repentance is never absolutely closed; but it is probable that he had specially in view the nearness of the advent of Christ. Compare the stress laid upon the word "today" in Heb_3:7, Heb_3:8, and "at least in this thy. (Luk_19:42)

The acceptable time.

As an ambassador for Christ, Paul used both authority end persuasion in urging his readers and hearers to take advantage of the opportunity afforded them of reconciliation with God through Jesus Christ. And he very naturally and justly pressed upon them an immediate attention to the summons, the invitation of Divine grace. There are reasons why delay should be avoided, why acceptance should be unhesitating.

I THE BLESSING. This is set before us in two lights.

1. On the Divine side, we observe that God is ready both to hear end to succour. To hear the cry of those in danger, the petition of those in want. To succour those who are in present distress and who are unable to deliver themselves from their afflictions.

2. On the human side, we observe that men may be accepted and reconciled, that they may be delivered and saved. The salvation here proffered is spiritual and eternal.

II THE OPPORTUNITY. It is not for us to speculate as to God"s reasons, so to speak, for limiting the day of grace and of visitation. We have to deal with the fact that there is a period during which the blessings of salvation may be sought and secured. The first advent of our Saviour may be fixed as the terminus a quo of this period, the second advent as the terminus ad quem. During the Christian era, the dispensation of the Holy Spirit, the gospel is preached to all men, and the invitation is freely offered to those who need to apply, with the assurance that their request shall not be refused.

III THE APPEAL. The blessing is great and adapted to the.case of the sinner; the opportunity is precious and not to be despised without guilt and folly. What, then, follows? Surely the appeal is powerful and timely; it deserves the immediate attention of all to whom the gospel comes.

1. The conditions are such that they may be at once fulfilled. The call is toobey God, to believe in Christ, to repent of sin, to live anew.

2. Nothing can be advanced to justify delay. Delay is unreasonable,dangerous, and foolish. To neglect the appeal would be to defy and displease God.

3. Those of every age and condition are alike placed in this position ofprivilege and of responsibility. T.

HOMILIES BY E. HURNDALL Ver. 2.

Now...now.

I GOD HAS PROVIDED A SALVATION FOR MEN. This salvation

(1) is in Christ;

(2) is to be obtained by repentance and faith;

(3) embraces justification and sanctification;

(4) results in present joy, holy and useful life; and

(5) in these in far higher degree, and eternally, in heaven.

II THE OPPORTUNITY FOR SECURING THIS SALVATION IS LIMITED TO THE PRESENT.

1. The present age.

2. In an individual to his brief life on earth.

No unsaved one can afford to waste any time; no saved one will want to. Salvation is so great a matter that it should be sought instantly. To miss it is to miss everything. If we get nought but this, we should see to it that we get this. "Seek ye first the kingdom of God and his righteousness". (Mat_6:33)

III TENDENCIES TO PROCRASTINATE ARE OFTEN STRONG. Such pleas as the following have power with not a few:

(1) there is time enough;

(2) after temporal matters are arranged we can attend to spiritual;

(3) pleasure must be tasted, after that seriousness;

(4) it will be easier to repent and believe "tomorrow.

This reflects the human view, and the Satanic (for Satan is a great advocate of delay). The Divine is otherwise: Now is the acceptable time; behold, now is the day of salvation.

IV THE PERILS OF DELAY.

1. Life may be cut short speedily and suddenly.

2. Painful sickness prior to death may render attention to spiritualconcerns practically impossible.

3. Desire for salvation may pass away.

4. The heart may be fatally hardened.

5. The Spirit may cease to strive. "God is not mocked.

V THE SINFULNESS OF DELAY.

1. What an insult to God!

2. What a return for the love and sacrifice of Christ!

3. What a pernicious example!

4. What an injustice to ourselves!

VI THE DIVINE URGENCY. When Paul is intensely earnest in this matter it is because God makes him so. It is the Divine mind declared by a servant. And so of all faithful ministers; their voices are echoes of the voice of God. Christ on earth cried, "Repent." "Wherefore even as the Holy Ghost saith, Today if ye will hear his voice, harden not your hearts". (Heb_3:7, Heb_3:8) The Divine message of salvation is pressed upon the instant attention of those to whom it is delivered. We cannot wonder at the urgency of God, for:

1. God knows the tendencies of our nature.

2. God knows what loss of salvation involves. H.

HOMILIES BY D. FRASER Ver. 2.

Now.

Before Christ came, religious privileges were with Israel. The Gentiles walked in darkness through "times of ignorance." But with Christ came tidings of great joy to all people. And when the Holy Spirit fell on Gentiles as well as on Jews who heard the gospel, it was evident that a new age had come. This is the "acceptable year of the Lord," and is the dispensation of grace intended to continue till the second coming of Christ. It is the world"s great opportunity. So it is on the large scale; but when we take groups of men and individuals, the scale of time is proportionally reduced. Nations miss opportunities which may never return. Congregations have a bright season, a time of visitation, which may come to a lamentable end. The Lord may withdraw his favour; may even fight against an unfaithful Church with the sword of his mouth. Shorter still is the day of salvation for the individual.

I THE VALUE OF OPPORTUNITY. In affairs of this life it is fully recognized. It is the dictate of worldly wisdom to wait for and to seize the fit occasion. Does a speculator watch for a rising market? or a capitalist look out for a good investment, or a politician aspire to office? Such men keenly watch their opportunities and must not let them slip.

There is a tide in the affairs of men Which, taken at the flood, leads on to fortune; Omitted, all the voyage of their life Is bound in shallows and in miseries; And we must take the current when it serves Or lose our ventures.

All this is quite as true of spiritual advantage. There is an opportunity to be seized, a tide to be taken at the flood. There is a day which must become the birthday of the soul, the peace day of the conscience, or loss will be suffered eternal loss. There is an emergency on which all the future secretly depends, and which, if one let slip, he may wring his hands and curse his folly, but will never find a remedy.

II INDICATIONS OF OPPORTUNITY. The favourable day for spiritual life is not so easily recognized as that of worldly advantage. In external aspect it is as other days. A preacher may speak to you whom you have often heard and not heeded. The view of truth which is to carry you captive may be one which has often been pressed on you to little purpose. But somehow you are moved; you catch the urgency of now; and you listen and believe as you never listened or believed before. So that common day becomes a beginning of days and a spiritual epoch to you. There are, however, indications or hints of a critical time which watchful spirits may perceive. Often it is preceded by sickness, sorrow, or disappointment, making one more thoughtful and more wistful about the things unseen. Or there springs up, one hardly knows how, a sense of inward weariness and want. Conscience is uneasy, and the heart cannot rest. Then some word in season falls on the ear, or looks out of a book or a friend"s letter. These things indicate opportunity. Miss it not. Embrace the gospel at once. Receive not the grace of God in vain.

III PENALTY OF MISSING OPPORTUNITY. The wasted day can never be recalled. Lost property may be recovered; lost friendships regained; but the lost year never comes back. It was a sign of wisdom in the young Roman emperor that he grieved when a day had been wasted. Perdidi diem! But such tasks as he had in hand might still be accomplished by redoubled diligence on the morrow. Not so with him who wastes the day of salvation, Perdidi vitam! The day of grace neglected is followed by the night of doom.

IV THE APPEAL FOR IMMEDIATE COMPLIANCE WITH THE GOSPEL.

1. Let gratitude move you. The God of grace calls you to him; not exacting his rights and dues from you as his creature and his subject, but with open hands extending pardon and countless benefits for time and eternity, freely. "Now then," exclaimed an old English preacher, "what is more suitable to ingenuous gratitude than to embrace the season of God"s bestowing so free a favour? Surely the least we can do is to accept of that God that accepteth of us; of him who is fall of beauty and rewards, while we have nothing to bring to him but deformity and beggary.

2. Let a proper self-regard move you. Why should you lose your own soul? Why will ye die? It is more pleasant for the preacher to speak as from the gate of heaven; but it is necessary to cry aloud sometimes as from the mouth of hell. Turn ye! Get you back! Seek the Lord, and do it now! F.

HOMILIES BY R. TUCK Ver. 2.

The accepted time.

This text immediately follows upon the full declaration of the truth in Jesus, the free offers of Divine mercy, and the earnest pleadings of ch. 5. St. Paul understood well that there was this sad and strange tendency in men they are ever disposed to shift into the future the most serious duties of life. In the time of disease they will not send for the doctor until they absolutely must. They put off making their wills until the very power to make them is gone. How is the tendency to be explained? It is one of the forms in which man"s hopefulness expresses itself, The future always seems to be richer and better than the present; though, when that future is reached, it very seldom realizes our hope. It is, however, a mischievous form of hopefulness if it lifts us off from the performance of present duty. Then it becomes procrastination, "the thief of time.

I THE INCOMPARABLE ADVANTAGES OF TIME PRESENT. The now" By this term is properly meant that moment in which any duty stands right before us. Observe:

1. Its security. We have it; it is here; it is ours. The only thing in all theworld that is or ever can be ours. The only sphere for the activity of our will. We "act in the living present." Nothing really belongs to us except that which we have at this moment. The past is gone. The future may never come. When we put off duty to the future, we deal with something that is not our own. We have no future until God gives it to us and makes it present. We have only the now, and on it may hang eternity.

2. Its peculiar suitability for action. Because the whole nature is aroused,awakened, interested, prepared, and action can be taken so easily and so heartily, now. You can never again be sure of the same interest, and, if neglected duties do ever get done, they must push into the place of some other duty, and push it aside. Now we have the assistance of all aiding impulses. We are helped by an awakened conscience, by deep emotions, and by the urgings of the Divine Spirit. Now is the time of our opportunity.

Illustrate by the boats waiting for a wave to help them ashore. How the men watch, and at last say, Now, now!" as they bend to the ear! The times when the claims of Christ come home to us are just such times; then why not now be flooded over all hindrances and difficulties unto the harbour of salvation?

II THE SERIOUS PERIL INVOLVED IN THE NEGLECT OF TIME PRESENT. Notice:

1. The insecurity of the return of such another opportunity. Others we mayhave, but this precise one will never come again. There is only one round of seasons in each life. Spring time never comes but once, with its encouraging assurance, "They that seek me early shall find me. Summer time and autumn time come but once, and by and by we may have to wail and to say, "The harvest is past, the summer is ended, and we are not saved.

2. The burdening of life with the sense of unfulfilled duty. That may indeedbe made an impulse to higher activity, but usually it presses as a hopeless hindrance.

3. The injury done to our moral nature by resisted spiritual influences.There is a disease whose special feature is the ossification of the heart, the turning of its flexible walls into hardness and bone. It is the disease which they suffer from in its spiritual form who neglect the golden opportunities offered them in the time present. Illustrate by the man on the Royal Charter, who was on the stern half when the vessel broke in two, and had but a moment in which to leap for dear life. Yet how men resist the claims of God to their immediate attention! Some wilfully put off the matter, deliberately finding excuses for delay. Surely no other proof of human depravity is needed than this. Men will hang their immortality on the thread of life, and even dally with the offered mercy of their God. But some honest hearts may be in real difficulty as to the claims of Christ upon them now. They think they are too young, or that they have not been anxious long enough; or they are waiting for a deeper sense of sin, or, it may be, for more faith. But all these are subtle ways in which we show our desire to manage our own salvation. If we were really willing that Christ should save us, we would be quite willing that he should save us now. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For he saith - The sense is, As of old there was a particular time wherein God was pleased to pour out his peculiar blessing, so there is now. And this is the particular time: this is a time of peculiar blessing. Isaiah xlix, 8.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

salvation

(See Scofield "Rom 1:16").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

These words are taken from the prophet Isaiah, Isa 49:8. They are a promise which God the Father made to Christ as Mediator, That in the great work of saving his church, the Father would accept and succour him as the Head of the church: I have heard thee in an accepted time, in the day of salvation.

Here note, There is a two-fold day of salvation: the one was Christ’s day for the purchase of salvation; the other is our duty, for the application.

1. Christ had a season assigned him for the impetration or purchase of salvation; and he set in, and complies with that season, and it became an acceptable time with respect to him.

2. We have also our season alloted us by God, for the application of Christ and his benefits to our souls.

Behold, now is our accepted time, now is our day of salvation: let us prize it highly, and improve it faithfully. ’Tis a day, and that is but a short space of time; ’tis a day, and therefore continually spending: ’tis a day, therefore when once gone is irrecoverably gone. Our working day is a wasting day; ’tis a day, and that will be followed with a night, in which none can work, but only lament their folly in not working: Behold then, now is the accepted time, now is the day of salvation.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

(for he saith, At an acceptable time I hearkened unto thee, And in a day of salvation did I succor thee: behold, now is the acceptable time; behold, now is the day of salvation) [The apostle here begins to give a warning which is fully set forth later ( 2Co_6:14-18 ). Before giving the warning he pauses to establish his character, influence and authority among them, that his warning may have weight. This establishment of his authority, etc., fills up the intervening space ( 2Co_6:3-13 ). These two verses of introduction will be considered together with the warning itself]:

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

2. For he saith. Isaiah 44:8. The prophecy is an offer of salvation to the Gentiles, to whom the Corinthians belonged. The point is that God has offered the salvation, but that now is the accepted time, and it is not safe to neglect it.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

2. A parenthesis, showing why the Corinthians should at once follow his exhortations. The nom. to λέηει is ὁ θεός (2Co 6:1) who gives the grace, and with whom the Apostle works. The quotation is from the LXX. of Isa 49:8. At an acceptable time I hearkened to thee, and in a day of salvation I succoured thee. In the original the words apply to Jehovah’s ideal Servant, and they are here transferred to the followers and members of Christ. The καιρὸς δεκτός in the original is ‘a season of favour’: comp. λόγοι τῆς χάριτος (Luk 4:22): it is that in which ἡ χάρις τοῦ θεοῦ specially abounds. Comp. ἐνιαυτὸν Κυρἱου δεκτόν (Luk 4:19). The aorists point to this blessed season as certain. In the LXX. εἰσακούω is very frequent; in the N.T. here only.

ἰδοὺ νῦν καιρὸς εὐπρόσδεκτος. This is the Apostle’s comment on the Scripture just quoted, and in his earnestness he intensifies the δεκτός into a strong double compound: Behold now is the welcome and acceptable time: 2Co 8:12; Rom 15:16; Rom 15:31.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

2.] Ground of the exhortation: viz. the importance of the present time as the day of acceptance,—shewn by a Scripture citation. For he (God, with whom we συνεργοῦμεν and whose grace we recommend) saith, ‘In an accepted time (Heb. בְּעֵת רָצוֹן, ‘in a season of grace’) I heard thee, and in the day of salvation I helped thee:’ behold (inserted for solemnity—to mark the importance of what follows), now is the favourably accepted time (εὐπρόσδεκτος, a far stronger term than δεκτός, q. d. the very time of most favourable acceptance, said from the fulness of his feeling of the greatness of God’s grace),—behold, now is the day of salvation. ὁ γὰρ ἐν τοιούτῳ καιρῷ ἀγωνιζόμενος, ἐν ᾧ τοσαύτη κέχυται δωρεά, ἐν ᾧ τοσαύτη χάρις, εὐκόλως ἐπιτεύξεται τῶν βραβείων. Chrys. p. 522. The prophecy is one directly of the Lord Jesus, as the restorer and gatherer of his people; and the time of acceptance is the interval of the offer of the covenant to men, conceded to Him by the Father.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

2. As in 5:7, 16, we have a Pauline parenthesis. He remembers an O.T. saying which will drive home the exhortation that he has just given, Isa 49:8, and he injects it. In a modern work the verse would be a foot-note. As usual, he quotes the LXX with little or no change; cf. 4:13, 8:15, 9:9. Here there is no change. In LXX the words are introduced with οὕτως λέγει Κύριος, and we readily understand ὁ Θεός here (Blass, § 30. 4 from the context. But λέγει (Rom 15:10; Eph 4:8) and φησίν (see on 1Co 6:16), without subject, are common forms of quotation, equivalent to inverted commas. The conjecture is often repeated that δέξασθαι suggested the passage about καιρὸς δεκτός. It may be so; but a deeper reason is possible. The passage may have occurred to St Paul because of the resemblance of his own case to that of the Prophet. In Isa_49. the Prophet points out that the Lord has formed him from the womb to be His servant, and to reconcile Israel again to Him; but also to give him as a light to the Gentiles, that His salvation may be to the end of the earth. The servant has delivered his message, and a period of labour and disappointment follows (LXX of v. 4). Then come the encouraging words which St Paul quotes, and comforting thoughts arise. Although men despise him, God will honour him by confirming his message; and the God who has had compassion on Israel in spite of their sins, will have compassion on all the nations (see Driver, Isaiah, p. 149; W. E. Barnes, ad loc.). Word for word, this is true of the Apostle; and he also has his καιρὸς δεκτός, δεκτός to all the parties concerned. In Php 4:18, δεκτήν means acceptable to God, and τῷ Θεῷ is expressed. In Luk 4:19, δεκτόν means acceptable to man, and here the meaning is probably the same; the time in which such benefits are offered is welcome to the human race. On God’s side it is ‘a season of favour,’ on man’s it is ‘a season to be welcomed.’ Εἰσακούειν, freq. in LXX, occurs here only in N.T.

ἰδοὺ νῦν. The Apostle at once applies the words of the Prophet to his readers; they are to take the saying to heart. By νῦν is meant all the time between the moment of writing and the Advent. The common application of the ‘now,’ viz. ‘act at once, for delay is dangerous,’ is not quite the meaning of the νῦν here. The point is rather that the wonderful time which the Prophet foresaw is now going on; the Apostle and his readers are enjoying it. His comment is equivalent to that of Christ, Luk 4:21, but this carries with it the warning already given, not to neglect golden opportunities. To some persons the νῦν may be very short. Ex quo in carne Salvator apparuit semper est acceptabile tempus. Unicuique tamen finitur hoc tempus in hors obitus sui (Herveius). *

εὐπρόσδεκτος. In LXX δεκτός is freq., especially in the Psalms, and εὐπρόσδεκτος is not found, but St Paul prefers the compound, probably as being stronger; he uses it again 8:12 and Rom 15:16, Rom 15:31; and his use of it here indicates his jubilant feeling; ‘Behold now is the welcome acceptable time.’ The word is found of heathen sacrifices; κατανοεῖν εἰ εὐπρόσδεκτο͂ ἡ θυσία (Aristoph. Pax, 1054).

D*FG, d e g have καιρῷ γὰρ λέγει for λέγει γάρ· καιρῷ.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

He saith, etc. From Isa 49:8, after Septuagint. The Hebrew is : "In the time of favor I answer thee, and in the day of salvation I succor thee." The words are addressed to the servant of Jehovah, promising to invest him with spiritual power, that he may be a light to Israel and to others. Paul, taking the words in their messianic sense, urges that now is the time when God thus dispenses His favor to Christ, and through Him to men. The application turns on the words acceptable time; a time in which God receives. As He receives, receive ye Him.

The accepted time [καιρος ευπροσδεκτος] . Rev., acceptable. Paul uses for the simple adjective of the Septuagint a compound "well - received," which is stronger, and which occurs mostly in his own writings. See Rom 14:16, 31; 1Pe 2:5; and compare acceptable year, Luk 4:19.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.