"Behold, now is the acceptable time; behold, now is the day of salvation."

 

"Behold, now is the acceptable time; behold, now is the day of salvation."

 

2 Corinthians 6:1–2: "As fellow workers (*synergountes*) with God, we urge (*parakaloumen*) you not to receive God’s grace (*tēn charin tou Theou*) in vain. For He says, 'In the time of favor (*kairō*) I listened to you (*epēkousa*), and in the day of salvation I helped you (*eboēthēsa*).' Behold, now is the acceptable time; behold, now is the day of salvation."

*Synergountes* implies not merely working *for* God, but ministering *together with* God. *Parakaloumen* signifies God’s exhortation delivered through Paul. *Tēn charin tou Theou* refers to *that* specific grace of God—grace given to one as a minister of the Holy Spirit and of the Word.

In Greek, there are two words for time: *kairos* (God’s appointed time) and *chronos* (chronological or physical time). The "time" when God bestows grace is a moment determined by God Himself. The phrase "He says" is a summarized quotation from Exodus 33.

The people of Israel were to depart from Mount Sinai and enter Canaan; thus, God commanded them to build the Tabernacle and promised to journey with them within it. God’s presence in the Tabernacle signifies His dwelling within the hearts of the people. However, because the people provoked God’s wrath by making idols, the implication is that while He journeyed *with* them, He did not dwell in the depths of their hearts. Being a stiff-necked people, they could not host His presence within their hearts. The statement, "for I might destroy you on the way," implies that God’s glory cannot coexist with idols.

God commanded the people He had chosen to remove their ornaments. He gave this command because those ornaments had served as materials for making idols; it was an instruction not to leave any room for idolatry in their lives. For the Israelites—formerly slaves—these ornaments represented spoils of war from Egypt and assets for their new life in Canaan. Yet, the sight of them wearing these ornaments while trekking through the desert mirrors those who, despite complaining of hunger and hardship, cling to their vanity and hypocrisy to the very end.

God’s sole desire was for them to enter Canaan—a symbol of the Kingdom of God—in accordance with His will. Jesus told believers not to look back or linger, but to press forward. Like Lot’s wife, ornaments become idols that cause one to look back and stay put.

While God was displeased with the people, Moses appealed to Him, asking, "Are they not Your people? Should You not show them grace?" In response, God declared, "My Presence [Face] will go with you." The "face" is what makes the invisible visible; Jesus Christ is that Face. Although God promised to go with them through His Presence, Moses persisted in asking for a tangible sign that they had indeed found favor.

Moses asked God to show him His glory. However, God replied, "You cannot see My face (*panim*), for no one can see Me and live." This is similar to the exchange in John 14:8–9, where Philip said, "Lord, show us the Father, and that will be enough for us," and Jesus replied, "Don't you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, 'Show us the Father'?"

God declared, "I am perfect goodness," and since that goodness is embodied in His name, He intends to reveal that name. When Moses sought to see God's glory, God spoke of His name and declared that He would make it known; He was clearly stating who He is.

This connects to the words: "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion." This is the manner in which God bestows mercy and grace; this is God's goodness. As stated in Romans 9:15—"For he says to Moses: 'I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion'"—God's goodness signifies His sovereignty.

Exodus 33:21–23 reads: "Then the Lord said, 'There is a place near me where you may stand on a rock. When my glory passes by, I will put you in a cleft in the rock and cover you with my hand until I have passed by. Then I will remove my hand and you will see my back; but my face must not be seen.'"

When God passed before Moses in the form of goodness, He hid Moses in the cleft of the rock and protected him by covering him with His hand; only after passing by did He remove His hand, allowing Moses to see His back—the lingering trace of His glory—rather than His face. God, who revealed His glory to Moses through His back rather than His glorious face, told him, "I know you by name."

Revelation 2:17 states, "He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give some of the hidden manna to eat. And I will give him a white stone, and on the stone a new name written which no one knows except him who receives it."

Knowing someone "by name" implies a spiritual relationship akin to that of a husband and wife; becoming one in Christ constitutes such a spiritual marital union. It is within Christ that one comes to know God. This means that unless a believer is united with Christ—who died on the cross and rose again—they do not truly know God.

In Genesis 1, God’s act of naming His creatures immediately after creating them signified His ownership over all things. Similarly, when God—who had previously refused to reveal His name to Jacob—later disclosed the name "Jehovah" (Jesus) during the Exodus, He was revealing Himself so that Israel might remember His love and salvation through that name. Thus, when God said He knew Moses by name, it signified that He was Moses’ Savior, Ruler, and Owner, and that He is the One who seeks out humanity to reveal Himself.

For those who have turned away from God, merely beholding His back—the trailing shadow of His glory—is to receive an overwhelming measure of blessing, grace, and mercy. Ultimately, God desires that His people perceive and know Him through the very center of their hearts. He calls upon us not merely to focus on outward appearances, but to become those who look upon God from the depths of our hearts.

Today, the church community desires to encounter God through worship, yet often fails to discern what true worship actually is. It is the belief that one has truly worshipped—and that God has accepted that worship—simply by going through certain formal procedures. Yet, true worship is about becoming one with God; it is worshipping within the Holy Spirit and in Jesus Christ, who is the Truth. Only by being united with the death and resurrection of the Cross does worship become real.

Moses desired God alone and found rest in God alone; he did not label anything else as a blessing. Without God, victory in battle, the spoils of war, and even the land flowing with milk and honey held no significance. The one thing in Moses that was transformed by God was his worship. The desert remained a desert, and the people continued to be quick to forget and complain; nevertheless, Moses was content simply because worship had been restored. Worship is about God’s presence.