Homilies on Second Corinthians

And working together with Him we intreat also that you receive not the grace of God in vain. For he says, At an acceptable time I hearkened unto you. And in a day of salvation did I succor you.

For since he said, God beseeches, and we are ambassadors and suppliants unto you, that you be “reconciled unto God:” lest they should become supine, he hereby again alarms and arouses them, saying: “We intreat that you receive not the grace of God in vain.” 'For let us not,' he says, 'therefore be at ease, because He beseeches and has sent some to be ambassadors; nay, but for this very reason let us make haste to please God and to collect spiritual merchandise;' as also he said above, “The love of God constrains us,” that is presses, drives, urges us, 'that you may not after so much affectionate care, by being supine and exhibiting no nobleness, miss of such great blessings. Do not therefore because He has sent some to exhort you, deem that this will always be so. It will be so until His second coming; until then He beseeches, so long as we are here; but after that is judgment and punishment.' Therefore, he says, “we are constrained.”

For not only from the greatness of the blessings and His loving kindness, but also from the shortness of the time he urges them continually. Wherefore he says also elsewhere, “For now is our salvation nearer.” And again; “The Lord is at hand.” But here he does something yet more. For not from the fact that the remainder of the time is short and little, but also from its being the only season available, for salvation, he incited them.

For, “Behold,” he says, “now is the acceptable time; behold, now is the day of salvation.” Let us therefore not let slip the favorable opportunity but display a zeal worthy of the grace. For therefore is it that we also press forward, knowing both the shortness and the suitableness of the time. Wherefore also he said; “And working together we intreat also. Working together” with you; 'for we work together with you, rather than with God for Whom we are ambassadors. For He is in need of nothing, but the salvation all passes over to you.' But if it is even with God that he speaks of working together, he repudiates not even this [interpretation]; for he says in another place, “we are God's fellow-workers:” in this way, says he, to save men. Again, “We entreat also.” For he indeed, when beseeching, does not barely beseech, but sets forth these His just claims; namely, that He gave His Son, the Righteous One that did not so much as know sin, and made Him to be sin for us sinners, that we might become righteous: which claims having, and being God, He displayed such goodness. But what we beseech is that you would receive the benefit and not reject the gift. Be persuaded therefore by us, and “receive not the grace in vain.” For lest they should think that this of itself is “reconciliation,” believing on Him that calls; he adds these words, requiting that earnestness which respects the life. For, for one who has been freed from sins and made a friend to wallow in the former things, is to return again unto enmity, and to “receive the grace in vain,” in respect of the life. For from “the grace” we reap no benefit towards salvation, if we live impurely; nay, we are even harmed, having this greater aggravation even of our sins, in that after such knowledge and such a gift we have gone back to our former vices. This however he does not mention as yet: that he may not make his work harsh, but says only that we reap no benefit. Then he also reminds of a prophecy, urging and compelling them to bestir themselves in order to lay hold of their own salvation.

“For,” says he, He says,

At an acceptable time I hearkened unto you,
And in a day of salvation did I succor you:
“behold, now is the acceptable time: behold, now is the day of salvation.”

“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 behooved us to undergo in order to obtain this “time!” But, behold, without our toiling at all it has 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 calls it acceptable. Whilst then we are yet in the lists, while we are at work in the vineyard, while the eleventh hour is left [us], let us draw near and show forth life; for it is also easy. For he that strives for the mastery at such a time, when so great a gift has 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 brings a small offering receives 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. For if when laden with so great evils He both received and delivered us: when delivered from all and contributing our part, shall He not rather accept us?

2. Then, as it is his constant wont, namely, to place himself before them and bid them hence to take their example, so he does in this place also. Wherefore also he adds,