For he saith: In an accepted time have I heard thee; and in the day of salvation have I helped thee. Behold, now is the acceptable time; behold, now is the day of salvation.

“"Now is the acceptable time," says the apostle, "now is the day of salvation." This is the time for repentance; the next life, for reward. Now is the time to endure; then will be the day of consolation. Now God is the helper of such as turn aside from the evil way; then he will be the dread and unerring inquisitor of the thoughts and words and deeds of humankind. Now we enjoy his longanimity; then we shall know his just judgment, when we have risen, some to never-ending punishment, others to life everlasting, and everyone shall receive according to his works.”

“"The acceptable time." What is this? That of the Gift, that of the Grace, when it is appointed not that an account should be required of our sins nor penalty exacted; but besides being delivered, that we should also enjoy ten thousand goods, righteousness, sanctification, and all the rest. For how much toil would it have behoved us to undergo in order to obtain this "time!" But, behold, without our toiling at all it hath come, bringing remission of all that was before. Wherefore also He calls it "acceptable," because He both accepted those that had transgressed in ten thousand things, and not acceded merely, but advanced them to the highest honor; just as when a monarch arrives, it is a time not for judgment, but for grace and pardon. Wherefore also He calleth it acceptable. 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.”

“Above, the Apostle commended the ministry of the apostolate; here he consequently carries out that very ministry committed to him for the benefit of his subjects. And concerning this he does two things. First, he exhorts them in general to all the things which are commonly necessary for a good life; second, he exhorts them concerning a certain special contribution to be made for the saints in Jerusalem, and this in chapter 8, where it says, "Now we make known to you, brothers," etc. Concerning the first he does two things. First, he exhorts them to present goods; second, he commends them for goods done in the past, and this in chapter 7, where it says, "Having therefore these promises," etc. Concerning the first he does three things. First, he exhorts them in general not to receive the grace of God in vain; second, he shows that the grace of God has been conferred on them, where it says, "For he says: in an accepted time," etc.; third, he teaches them in particular the manner of using the said grace, where it says, "giving no offense to anyone," etc. He says therefore first: since the capacity to do good is present to us, and this is the grace of God, and we for our part discharge an embassy for Christ in this; therefore, "helping" — we, that is, by preachings, examples, and exhortations. Prov. 18:19: "A brother who is helped by a brother," etc. Or, "helping," namely, God. 1 Cor. 3:9: "We are God's helpers." But against this, Is. 40:13: "Who has helped the spirit of the Lord," etc. Therefore it is not well said, "helping God." Response: to help God can be understood either as supplying him strength for doing something, and in this way no one helps God, nor can help him; or as carrying out his command, and in this way holy men are said to help God, by carrying out his commands. We, I say, thus helping, exhort you — Rom. 12:8: "he who exhorts," etc. This, namely, we exhort: that you not receive the grace of God in vain, as if he were to say: let not the reception of grace be useless and empty for you, which happens when someone does not perceive fruit from the reception of grace. This fruit is indeed twofold: namely, the remission of sins — Is. 27:9: "this is all the fruit," etc.; and that man, by living justly, may arrive at heavenly glory — Rom. 6:21: "you have your fruit." Whoever, therefore, having received grace, does not use it to avoid sins and to obtain eternal life, receives the grace of God in vain. Phil. 2:16: "I have not run in vain," etc. And lest anyone should doubt about the reception of this grace from God, the Apostle consequently proves that they have already received this grace, or have it ready to receive, saying, "For he says: in a time," etc. And concerning this he does two things. First, he introduces the authority of the prophet; second, he adapts what was introduced to his purpose, where it says, "behold, now is the time," etc. He says therefore first: I say that you are preparing yourselves to receive fruitfully the grace which has been conferred, or prepared, for you. "For he says" — the Lord, through Isaiah 49:8 — "in an accepted time," etc. Concerning this it must be known that the Lord is said to grant us grace either by hearing us in our petitions, or by helping us in our works; and he hears us, that we may obtain what we ask — Jas. 1:5: "If anyone lacks wisdom, let him ask," etc. He helps, that we may accomplish what we do — Ps. 93:17: "unless the Lord had helped me," etc. And this grace is twofold: namely, preventing and cooperating, or subsequent — a grace which is indeed necessary for us to obtain. And first, the preventing grace, which we ought to desire, that we may be accepted by God — Ps. 31:6: "For this shall every saint pray to you." And as to this he says "in an accepted time," that is, of acceptance and being made gracious; for that is done in an accepted time which is done freely. Rom. 4:6: "the blessedness of the man to whom God credits justice," etc. "I have heard you," that is, I have accepted you. Or, "in an accepted time," that is, in the time of grace. And in this way the preventing grace is called that by which we are freed from sins; but the subsequent grace is called that by which virtues are conferred on us from perseverance in good. Second, the cooperating grace is necessary for us; and this he was asking for in Ps. 22:6: "and his mercy shall follow me," etc. And as to this he says, "in the day of salvation I have helped you." For the time before Christ was not day, but night. Rom. 13:12: "the night is passed," etc. But the time of Christ is called day, and not only day, but the day of salvation. For before, there was no salvation, because no one arrived at the goal of salvation, namely the vision of God; but now, when salvation has already been born into the world, men pursue salvation. Matt. 1:21: "You shall call his name Jesus, for he shall save the people," etc. 1 Pet. 4: "work out your salvation." And this happens by the help of cooperating grace, by which through our works we arrive at eternal life. Phil. 2:13: "it is God who works," etc. Consequently, he adapts the authority he introduced to his purpose, saying "behold, now," etc., as if he were to say: these things which the Lord said about the time of grace through the prophet are being fulfilled now, because behold, now is the acceptable time, that is, of being made gracious, by which we are heard by God, because now has come the fullness of time, namely of the incarnation of Christ, Gal. 4:4. And this as to the first part of the authority, Ps. 68:14: "a time of good pleasure, O God." Behold, now is the day of salvation, in which, namely, helped by cooperating grace, we can work to attain eternal salvation. Jn. 9:4: "I must work," etc. Gal. 6:10: "while we have time," etc. Consequently, when he says "giving no one," etc., he teaches the manner of using the grace conferred on them. And first in general, namely how it may not be received in vain; second in particular, where it says "in much patience," etc. He says therefore: grace must be used in such a way that we give no offense to anyone. For grace is given for two things: to avoid evils, and to work goods. And therefore he teaches two things — that we should avoid evils, and as to this he says "giving no one," etc. This can be explained in two ways. In one way, so that it be referred to the apostles, as if he were to say: we, helping you, exhort you; we, I say, giving no offense to anyone, because if by a bad life we should offend some, our ministry would be reviled, and our preaching despised. Rom. 2:24: "The name of God is blasphemed because of you." Gregory: "He whose life is despised — it remains that his preaching be held in contempt." Whence a public and notorious sinner ought to beware lest he preach, otherwise he sins. Ps. 49:16: "But to the sinner God has said," etc. In another way, so that it be referred to the subjects, as if he were to say, "we exhort you, not in vain," etc.; you, I say, giving no offense to anyone, etc.; that is, not doing anything by which others might be scandalized. 1 Cor. 10:32: "Be without offense," etc. Rom. 14:13: "let us not put a stumbling block," etc. And the reason for this is "that it may not be reviled," etc. That is, so that you conduct yourselves so irreproachably that our ministry, that is, our apostolate, may not be reviled. For when subjects behave badly, the reproach falls on the prelates. 1 Pet. 2:12: "your conduct among the Gentiles," etc. Or, so that the common ministry may not be reviled, which belongs both to you and to us, who are ministers of God. We, I say, are ministers of God for carrying out his will in us and in others. But you, for carrying out his will in yourselves only. Is. 61:6: "you shall be called the priests of the Lord," etc. Consequently, when he says "but let us exhibit ourselves in all things," etc., he teaches them the manner of using the grace received as to working goods. He says therefore: let us give no offense to anyone, but let us show ourselves, both us and you, in deed and word, in all things that pertain to the virtues, such as ministers of God ought to be, namely, that we conform ourselves to God by doing his will. Ecclus. 10:2: "As the judge of the people is, so also are his ministers." 1 Cor. 4:1: "let a man so account of us, as of ministers," etc. Consequently, when he says "in much patience," etc., he shows in particular how we ought to show ourselves as ministers of God in the use of the grace conferred. And this as to three things. First, as to exterior work; second, as to greater devotion, where it says "our mouth is open," etc.; third, as to the avoidance of unbelievers, where it says "do not bear the yoke," etc. Concerning the first he does three things, according to the three things in which exterior work consists. For first, it consists in the suffering of evils; and as to this he says "in much patience," etc. Second, in the working of goods, and as to this he says "in chastity," etc. Third, in the mutual cooperation of goods against evils, and as to this he says "through the arms of justice," etc. The virtue of patience, therefore, is necessary in enduring evils. Whence he says "in much patience," etc. Where he does three things. First, he leads them to patience. And this because in Ps. 91:15 it is read: "they shall be well-patient, that they may announce." And as to this he says "in much patience." Prov. 19:11: "the teaching of a man is known through patience." Lk. 21:19: "in your patience you shall possess your souls." He says "in much," that is, on account of the many tribulations that occur. Second, he shows the matter of patience in general, and this in two ways: namely, in the coming of evils; whence he says "in tribulations" — Rom. 12:12: "patient in tribulation"; Acts 14:12: "through many tribulations," etc. And in the lack of necessary things; whence he says "in necessities," namely of those things which are necessary for life. Ps. 24:17: "out of necessities," etc. Third, he shows the matter of patience in particular. And first in those things which pertain to tribulations, which are voluntary, and this as to the tribulations that pertain to the soul; and thus he says "in anguishes," namely of heart, that is, when it is so constricted by adversities that no way of escape lies open. Heb. 11:37: "in want, afflicted," etc. Likewise, as to the tribulations that are in the body, and thus he says "in stripes," namely inflicted by others, "and in imprisonments" — Acts 16:23: "when they had inflicted many stripes upon him," etc.; below, 11:23: "in prisons more abundantly, in stripes above measure," etc. "In seditions," namely of the whole people stirred up. Acts 19:40: "we are in danger of being accused of this day's sedition," etc. Second, in those things which pertain to necessities. Now necessity is sometimes voluntary. And thus he says "in labors," working with his own hand among the Corinthians, because they were avaricious, lest he burden them with expenses; and among the Thessalonians, because they were idle, that he might give an example of exertion. Acts 11: "to those things which were needful for me," etc. "In watchings," on account of preachings. Below, 11:27: "in watchings." "In fastings," sometimes voluntary, sometimes involuntary on account of want. 1 Cor. 9:27: "I chastise my body," etc. But against this is what is said in Matt. 11:30: "my yoke is sweet." Yet here it is said "in many tribulations," etc. Therefore not sweet, but most grievous. I respond: these things are harsh in themselves, but on account of love and the interior fervor of the spirit they are sweetened. Whence Augustine: "Love makes all things, however great and immense, easy and almost nothing."”

“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.”

“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. Co2 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 offense 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, Co2 5:18. 2. He appointed the apostles to proclaim to mankind the doctrine of reconciliation, Co2 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, Co2 5:20, Co2 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, Co2 6:2. 5. The apostle then, speaking in the person of all his fellow laborers, who had this ministry of reconciliation intrusted to them, exhorts them not to receive such a benefit of God in vain, Co2 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, Co2 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, Co2 6:4, etc. This view of the subject, if I mistake not, shows a beautiful consistency throughout the whole.”

“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).”