II. CORINTHIANS 6, 2. 155

sacred writers. Although they spoke as they were moved by the Holy Ghost, yet they were probably in most cases uncon- scious of his influence, and acted as spontaneously as the be- liever does under the power of the Spirit in all his holy exer- cises. Hence we find that the sacred writings are constructed according to the ordinary laws of mind, and that the writers pass from subject to subject by the usual process of suggestion and association. So here the use of the word Se^'acr^at brought up to the apostle's mind the word SeKT<2^ as it occurs in the beautiful passage, Is. 49, 8. Hence the quotation of that pas- sage as it stands in the Greek version of the Old Testament. I have heard thee in an accepted time. In the Hebrew it is, a time of grace ; and to this answers the equivalent expression, the day of salvation. It is on these expressions that the ap- propriateness of the citation rests. The Old Testament speaks of "a time of grace," and of "a day of salvation." That is, of a time and a day in which grace and salvation may be obtained. The apostle adds, by way of comment and applica- tion, " Behold, now is the accepted time ; behold, now is the day of salvation," The connection between this verse and what precedes is thus clear. ' Receive not the grace of God in vain, for there is a time of grace and a day of salvation, and that day is now. Therefore, neglect not this great salvation.* The 49th chapter of Isaiah, whence this passage is taken, is addressed to the Messiah. He it was whom God chose to be his servant to restore Israel and to be a light to the Gentiles. He it was whom man desi:>ised and the nation abhorred, to whom kings should rise and princes worship. It was he to whom Jehovah said, " I have heard thee in an accepted time, and in the day of salvation have I succoured thee." This be- ing the case, the use which the apostle makes of the passage may be explained either on the hypothesis adopted by Dr. J. A. Alexander, in his comment on this chapter, that the ideal person addressed is not the Messiah exclusively, but the Mes- siah and his people as represented in him. Therefore a prom- ise of grace and salvation to the Messiah was at the same time a promise of grace and salvation to his people. This is the view which Bengel adopts. " He saith, the Father to Messi- ah, Is. 49, 8, embracing in him all believers." Or we may assume, in strict accordance with scriptural usage, that the apostle employs the language of the Old Testament to express his own ideas, without regard to its origin?" application. God had in many ways, and on many occasions, promised to save