Lectern — a preacher's workbench

Interpret → Preach

For the service

John Wesley’s own Explanatory Notes Upon the Old and New Testament on the day’s readings — his verse-by-verse commentary, not a summary of it. Read the full edition ↗

first Isaiah 7:10-16

v.12I will not — By asking a sign, as if I questioned the truth of his word: but this was deep hypocrisy.
v.13David — He reproves them all, because they were the king's counsellors. Is it a small thing - Is it not wickedness enough. My God - To vex God's prophets and people, with your oppressions and horrid impieties. And by your ingratitude and unbelief, and disobedience of his commands.
v.14Therefore — Because you despise me, and the sign which I now offer to you, God of his own free grace will send you a more honourable messenger, and give you a nobler sign. A sign - Of your deliverance. But how was this birth, which was not to happen 'till many ages after, a sign of their deliverance from present danger? This promised birth supposed the preservation of that city, and nation and tribe, in and of which the Messiah was to be born; and therefore there was no cause to fear that ruin which their enemies now threatened. Immanuel - God with us; God dwelling among us, in our nature, John i, 14. God and man meeting in one person, and being a mediator between God and men. For the design of these words is not so much to relate the name by which Christ should commonly he called, as to describe his nature and office.
v.15Butter — The common food of children in that country. He - The virgin's son. Know - To discern between things good and evil.
v.16Yea — Not only this land shall be preserved until the virgin's son shall be born, but thine enemies land shall be sorely scourged, and these two kings destroyed within a very little time. This child - Shear-Jashub, whom in all probability the prophet pointed at, and who was brought hither by God's special command, ver. 3. for this very use. The land - The lands of Syria and Israel. Forsaken - So far shall Pekah and Rezin be from conquering thy land, that they shall lose their own lands, and their lives too; which they did within two years after this time, being both slain by the king of Assyria.

psalm Psalm 80:1-7, 17-19

v.1Joseph — The children of Joseph or Israel. The name of Joseph, the most eminent of the patriarchs, is elsewhere put for all the tribes. Cherubim - Which were by the mercy seat above the ark.
v.2Before Ephraim — Here is an allusion to the ancient situation of the tabernacle in the wilderness, where these tribes were placed on the west-side of the tabernacle, in which the ark was, which consequently was before them.
v.3Turn us — To thy self.

second Romans 1:1-7

v.1Concerning faith and justification,
v.2Concerning salvation,
v.3Concerning the equality of believers, Jews or gentiles, 16-17 To these three parts, whereof The first is treated of, C.i.18-iv. The second, C.v-viii. The third, C.ix.-xi not only the treatise itself, but also the exhortation, answers in the same order. III. The treatise, 1. Concerning justification, which is, (1.) Not by works, for C.i.18 The gentiles, C.ii.1-10 The Jews, and 11-29 Both together are under sin, C.iii.1-20 (2.) But by faith, 21-31 as appears by the example of Abraham, and the testimony of David, C.iv.1-25 2. Concerning salvation, C.v.-viii. 3. Concerning the equal privileges of Jewish and gentile believers, C.ix.-xi. IV. The exhortation, C.xii.1-2 1. Concerning faith and its fruits, love and practical holiness, 3-21 C.xiii.1-10 2. Concerning salvation, 11-14 3. Of the conjunction of Jews and gentiles,. C.xiv.1-xv.13 V. The conclusion, 14-xvi.25 To express the design and contents of this epistle a little more at large: The apostle labours throughout to fix in those to whom he writes a deep sense of the excellency of the gospel, and to engage them to act suitably to it. For this purpose, after a general salutation, chap. i, 1-7, and profession of his affection for them, chap. i, 8-15, he declares he shall not be ashamed openly to maintain the gospel at Rome, seeing it is the powerful instrument of salvation, both to Jews and gentiles, by means of faith, chap. i, 16, 17. And, in order to demonstrate this, he shows, 1. That the world greatly needed such a dispensation, the gentiles being in a most abandoned state, chap. i, 18-32, and the Jews, though condemning others, being themselves no better, chap. ii, 1- 29; as, not withstanding some cavils, which he obviates, chap. iii, 1-8, their own scriptures testify, chap. iii, 9-19. So that all were under a necessity of seeking justification by this method, chap. iii, 20-31. 2. That Abraham and David themselves sought justification by faith, and not by works, chap. iv, 1-25. 3. That all who believe are brought into so happy a state, as turns the greatest afflictions into a matter of joy, chap. v, 1-11. 4. That the evils brought on mankind by Adam are abundantly recompensed to all that believe in Christ, chap. v, 12-21. 5. That, far from dissolving the obligations to practical holiness, the gospel increases them by peculiar obligations, chap. vi, 1-23. In order to convince them of these things the more deeply, and to remove their fondness for the Mosaic law, now they were married to Christ by faith in him, chap. vii, 1-6, he shows how unable the motives of the law were to produce that holiness which believers obtain by a living faith in the gospel, chap. vii, 7-25, viii, 1, 2, and then gives a more particular view of those things which rendered the gospel effectual to this great end, chap. viii, 3-39. That even the gentiles, if they believed, should have a share in these blessings, and that the Jews, if they believed not, should be excluded from them, being a point of great importance, the apostle bestows the ninth, tenth, and eleventh chapters in settling it. He begins the ninth chapter by expressing his tender love and high esteem for the Jewish nation, chap. ix, 1-5, and then shows, 1. That God's rejecting great part of the seed of Abraham, yea, and of Isaac too, was undeniable fact, chap. ix, 6-13. 2. That God had not chosen them to such peculiar privileges for any kind of goodness either in them or their fathers, chap. ix, 14- 24. 3. That his accepting the gentiles, and rejecting many of the Jews, had been foretold both by Hosea and Isaiah, chap. ix, 25-33. 4. That God had offered salvation to Jews and gentiles on the same terms, though the Jews had rejected it, chap. x, 1-21. 5. That though the rejection of Israel for their obstinacy was general, yet it was not total; there being still a remnant among them who did embrace the gospel, chap. xi, 1-10. 6. That the rejection of the rest was not final, but in the end all Israel should be saved, chap. xi, 11-31. 7. That, meantime, even their obstinacy and rejection served to display the unsearchable wisdom and love of God, chap. xi, 32- 36. The rest of the epistle contains practical instructions and exhortations. He particularly urges, 1. An entire consecration of themselves to God, and a care to glorify Him by a faithful improvement of their several talents, chap. vii, 1-11. 2. Devotion, patience, hospitality, mutual sympathy, humility, peace, and meekness, chap. vii, 12-21. 3. Obedience to magistrates, justice in all its branches, love the fulfilling of the law, and universal holiness, chap. viii, 1-14. 4. Mutual candour between those who differed in judgment, touching the observance of the Mosaic law, chap. xiv, 1-23, xv, 1- 17; in enforcing which he is led to mention the extent of his own labours, and his purpose of visiting the Romans; in the mean time recommending himself to their prayers, chap. xv, 18-33. And, after many salutations, chap. xvi, 1-16, and a caution against those who caused divisions, he concludes with a suitable blessing and doxology, chap. xvi, 17-27. ROMANS
v.4But powerfully declared to be the Son of God, according to the Spirit of Holiness — That is, according to his divine nature. By the resurrection from the dead - For this is both the fountain and the object of our faith; and the preaching of the apostles was the consequence of Christ's resurrection.
v.5By whom we have received — I and the other apostles. Grace and apostleship - The favour to be an apostle, and qualifications for it. For obedience to the faith in all nations - That is, that all nations may embrace the faith of Christ. For his name - For his sake; out of regard to him.
v.6Among whom — The nations brought to the obedience of faith. Are ye also - But St. Paul gives them no preeminence above others.
v.7To all that are in Rome — Most of these were heathens by birth, ver. 13, though with Jews mixed among them. They were scattered up and down in that large city, and not yet reduced into the form of a church. Only some had begun to meet in the house of Aquila and Priscilla. Beloved of God - And from his free love, not from any merit of yours, called by his word and his Spirit to believe in him, and now through faith holy as he is holy. Grace - The peculiar favour of God. And peace - All manner of blessings, temporal, spiritual, and eternal. This is both a Christian salutation and an apostolic benediction. From God our Father, and the Lord Jesus Christ - This is the usual way wherein the apostles speak, "God the Father," "God our Father." Nor do they often, in speaking of him, use the word Lord, as it implies the proper name of God, Jehovah. In the Old Testament, indeed, the holy men generally said, "The Lord our God;" for they were then, as it were, servants; whereas now they are sons: and sons so well know their father, that they need not frequently mention his proper name. It is one and the same peace, and one and the same grace, which is from God and from Jesus Christ. Our trust and prayer fix on God, as he is the Father of Christ; and on Christ, as he presents us to the Father.

gospel Matthew 1:18-25

v.19A just man -- a strict observer of the law: therefore not thinking it right to keep her.
v.21Jesus — That is, a Saviour. It is the same name with Joshua (who was a type of him) which properly signifies, The Lord, Salvation. His people - Israel. And all the Israel of God.
v.23They shall call his name Emmanuel -- to be called, only means, according to the Hebrews manner of speaking, that the person spoken of shall really and effectually be what he is called, and actually fulfil that title. Thus, Unto us a child is born — and his name shall be called Wonderful, Counsellor, the Mighty God, the Prince of Peace -- that is, he shall be all these, though not so much nominally, as really, and in effect. And thus was he called Emmanuel; which was no common name of Christ, but points out his nature and office; as he is God incarnate, and dwells by his Spirit in the hearts of his people. It is observable, the words in Isaiah are, Thou (namely, his mother) shalt call; but here, They - that is, all his people, shall call - shall acknowledge him to be Emmanuel, God with us. Which being interpreted -- this is a clear proof that St. Matthew wrote his Gospel in Greek, and not in Hebrew. Isaiah vii, 14.
v.25He knew her not, till after she had brought forth. It cannot be inferred from hence, that he knew her afterward: no more than it can be inferred from that expression, 2 Sam. vi, 23, Michal had no child till the day of her death, that she had children afterward. Nor do the words that follow, the first-born son, alter the case. For there are abundance of places, wherein the term first born is used, though there were no subsequent children. Luke ii, 7.