2 Corinthians 6:2

Whilst then we are yet in the lists, whilst we are at work in the vineyard, whilst the eleventh hour is left [us], let us draw nigh and show forth life; for it is also easy. For he that striveth for the mastery at such a time, when so great a gift hath been shed forth, when so great grace, will early obtain the prizes. For in the case of monarchs here below also, at the time of their festivals, and when they appear in the dress of Consuls, he who bringeth a small offering receiveth large gifts; but on the days in which they sit in judgment, much strictness, much sifting is requisite. Let us too therefore strive for the mastery in the time of this gift. It is a day of grace, of grace divine; wherefore with ease even we shall obtain the crown.

The holy apostle presents testimony from the prophets when he says: "At an acceptable time I heard you, and on the day of salvation I helped you." And this follows: "Behold, now is the acceptable time; behold, now is the day of salvation." Hence I …

If we go on crying out and do not receive any answer, this is for our advantage: instead of losing heart and growing weary, we should go on brazenly asking God, for it is certain that "at an acceptable time" and at the appropriate hour …

What is this favorable time? The time of grace, in which there is forgiveness of sins and the imparting of justification. The favorable time is that in which God accepts us, hears us, and saves us. For in the time of judgment He will neither …

But lest anyone doubt that he has received this grace from God, the Apostle proves that they have already received or are prepared to receive it, saying: For he says, "At the acceptable time I have listened to you. In regard to this he does …

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.

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 only proper time to accept of these offers: To-day, while it is called to-day.

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.

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.

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;

quarantine:debris (2026-07-29) — unbalanced-parens

WE frequently hear the question discussed as to which are the best times. Some are perpetually singing the praises of the "good old times," though, if one reads the pages of history it does not appear that the old times deserve any very special praise—unless oppression, ignorance, persecution and abundant suffering deserve to be the theme of song! It is the common habit of the fathers, with tears in their eyes, to say, "The former days were better than these."

WE frequently hear the question discussed as to which are the best times. Some are perpetually singing the praises of the "good old times," though, if one reads the pages of history it does not appear that the old times deserve any very special praise—unless oppression, ignorance, persecution and abundant suffering deserve to be the theme of song! It is the common habit of the fathers, with tears in their eyes, to say, "The former days were better than these." But we have the wisdom of Solomon on our side when we tell them they do not enquire wisely concerning this. "Do not say, Why were the former days better than these? For you do not enquire wisely concerning this" (Eccl. 7:10). There are others who are always boasting of the present eventful period. There was none like it—this is the era of invention and of progress, the age of liberty and of light—when slavery must cast away her fetters and superstition must hide herself among her congenial associates—the moles and bats. But I cannot perceive that this century is so much the age of gold as to need very enthusiastic praises. Its greatest virtues are counterbalanced by greater sins. And the progress which has been made towards liberty has scarcely kept pace with its advance towards licentiousness—the barriers have been broken down, it is true—but in some places the bulwarks have fallen, too. Many there are with bright eyes looking forward to the future and their declaration is that the "good time is coming," if we but "wait a little longer"—if we will but look ahead, till this beast shall have been slain, that vial shall have been poured out and the other seal shall have been broken—then it is that we shall arrive at halcyon times! We agree with these watchful waiters—the age of gold is yet to come.

NONE can change the outward features of a day. The kings of the earth cannot command for themselves bright days nor inflict upon their enemies days of tempest. It belongs to a higher than they to command the morning and cause the daystar to know its place. It is little they can do in reference to the light, the sun, the clouds or the rain. They cannot bind the sweet influences of the Pleiades nor loose the bands of Orion. Still, rulers and governors and kings have accomplished much in shaping the social character of the days of their subjects.

NONE can change the outward features of a day. The kings of the earth cannot command for themselves bright days nor inflict upon their enemies days of tempest. It belongs to a higher than they to command the morning and cause the daystar to know its place. It is little they can do in reference to the light, the sun, the clouds or the rain. They cannot bind the sweet influences of the Pleiades nor loose the bands of Orion. Still, rulers and governors and kings have accomplished much in shaping the social character of the days of their subjects. Sometimes, like the king of Nineveh, they have proclaimed days of fasting and their subjects have been clothed in sackcloth. On other occasions they have exercised the prerogative to ordain days of feasting, as Ahasuerus did at the palace of Shushan, when for 180 days, "He showed the riches of his glorious kingdom and the honor of his excellent majesty," by filling the capital with feasting. Kings of the older stamp were more able to affect the days of their people than they are now. In former times, when men had less wit and more faith in the fable of divine right than they have now, despots could cause a thick darkness over all the land, even darkness that might be felt. They made war according to their own fancy or frenzy—and what is that but moral midnight? What does war mean but crime, suffering, death, poverty? Is it not usually the sum of all villainies? Everything that is evil either marches with it or follows in its train! The very thought of war for our beloved country darkens our heavens. Alas, with what a light heart have despots drawn the sword and sought to wade through slaughter to imaginary glory, shutting the gates of Mercy on mankind that they might seize a province or avenge a jest.

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. […]