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 Wisdom of Solomon 12:13, 16-19
no note on this passage
psalm Psalm 86:11-17
- v.11Truth — In the way of thy precepts, which are true and right in all things. My heart - Knit my whole heart to thyself.
- v.13Hell — From extreme dangers and miseries. This psalm contains a commendation of Zion, a type of the gospel-church, which is here preferred before the rest of the land of Canaan, ver. 1, 2, 3. And before any other place, as being filled with more eminent men, and more of divine blessings, ver. 4-7. A psalm or song for the sons of Korah.
second Romans 8:12-25
- v.12We are not debtors to the flesh — We ought not to follow it.
- v.13The deeds of the flesh — Not only evil actions, but evil desires, tempers, thoughts. If ye mortify - Kill, destroy these. Ye shall live - The life of faith more abundantly here, and hereafter the life of glory.
- v.14For as many as are led by the Spirit of God — In all the ways of righteousness. They are the sons of God - Here St. Paul enters upon the description of those blessings which he comprises, ver. 30, in the word glorified; though, indeed, he does not describe mere glory, but that which is still mingled with the cross. The sum is, through sufferings to glory.
- v.15For ye — Who are real Christians. Have not received the spirit of bondage - The Holy Ghost was not properly a spirit of bondage, even in the time of the Old Testament. Yet there was something of bondage remaining even in those who then had received the Spirit. Again - As the Jews did before. We - All and every believer. Cry - The word denotes a vehement speaking, with desire, confidence, constancy. Abba, Father - The latter word explains the former. By using both the Syriac and the Greek word, St. Paul seems to point out the joint cry both of the Jewish and gentile believers. The spirit of bondage here seems directly to mean, those operations of the Holy Spirit by which the soul, on its first conviction, feels itself in bondage to sin, to the world, to Satan, and obnoxious to the wrath of God. This, therefore, and the Spirit of adoption, are one and the same Spirit, only manifesting itself in various operations, according to the various circumstances of the persons.
- v.16The same Spirit beareth witness with our spirit — With the spirit of every true believer, by a testimony distinct from that of his own spirit, or the testimony of a good conscience. Happy they who enjoy this clear and constant.
- v.17Joint heirs — That we may know it is a great inheritance which God will give us for he hath given a great one to his Son. If we suffer with him - Willingly and cheerfully, for righteousness' sake. This is a new proposition, referring to what follows.
- v.18For I reckon — This verse gives the reason why he but now mentioned sufferings and glory. When that glory "shall be revealed in us," then the sons of God will be revealed also.
- v.19For the earnest expectation — The word denotes a lively hope of something drawing near, and a vehement longing after it. Of the creation - Of all visible creatures, believers excepted, who are spoken of apart; each kind, according as it is capable. All these have been sufferers through sin; and to all these (the finally impenitent excepted) shall refreshment redound from the glory of the children of God. Upright heathens are by no means to be excluded from this earnest expectation: nay, perhaps something of it may at some times be found even in the vainest of men; who (although in the hurry of life they mistake vanity for liberty, and partly stifle, partly dissemble, their groans, yet) in their sober, quiet, sleepless, afflicted hours, pour forth many sighs in the ear of God.
- v.20The creation was made subject to vanity — Abuse, misery, and corruption. By him who subjected it - Namely, God, Gen. iii, 17, v, 29. Adam only made it liable to the sentence which God pronounced; yet not without hope.
- v.21The creation itself shall be delivered — Destruction is not deliverance: therefore whatsoever is destroyed, or ceases to be, is not delivered at all. Will, then, any part of the creation be destroyed? Into the glorious liberty - The excellent state wherein they were created.
- v.22For the whole creation groaneth together — With joint groans, as it were with one voice. And travaileth - Literally, is in the pains of childbirth, to be delivered of the burden of the curse. Until now - To this very hour; and so on till the time of deliverance.
- v.23And even we, who have the first-fruits of the Spirit — That is, the Spirit, who is the first-fruits of our inheritance. The adoption - Persons who had been privately adopted among the Roman were often brought forth into the forum, and there publicly owned as their sons by those who adopted them. So at the general resurrection, when the body itself is redeemed from death, the sons of God shall be publicly owned by him in the great assembly of men and angels. The redemption of our body - From corruption to glory and immortality.
- v.24For we are saved by hope — Our salvation is now only in hope. We do not yet possess this full salvation.
gospel Matthew 13:24-30, 36-43
- v.24He proposed another parable — in which he farther explains the case of unfruitful hearers. The kingdom of heaven (as has been observed before) sometimes signifies eternal glory: sometimes the way to it, inward religion; sometimes, as here, the Gospel dispensation: the phrase is likewise used for a person or thing relating to any one of those: so in this place it means, Christ preaching the Gospel, who is like a man sowing good seed - The expression, is like, both here and in several other places, only means, that the thing spoken of may be illustrated by the following similitude. Who sowed good seed in his field - God sowed nothing but good in his whole creation. Christ sowed only the good seed of truth in his Church.
- v.25But while men slept — They ought to have watched: the Lord of the field sleepeth not. His enemy came and sowed darnel - This is very like wheat, and commonly grows among wheat rather than among other grain: but tares or vetches are of the pulse kind, and bear no resemblance to wheat.
- v.26When the blade was sprung up, then appeared the darnel — It was not discerned before: it seldom appears, as soon as the good seed is sown: all at first appears to be peace, and love, and joy.
- v.27Didst not thou sow good seed in thy field? Whence then hath it darnel? — Not from the parent of good. Even the heathen could say, "No evil can from thee proceed: 'Tis only suffer'd, not decreed: As darkness is not from the sun, Nor mount the shades, till he is gone."
- v.28He said, An enemy hath done this — A plain answer to the great question concerning the origin of evil. God made men (as he did angels) intelligent creatures, and consequently free either to choose good or evil: but he implanted no evil in the human soul: An enemy (with man's concurrence) hath done this. Darnel, in the Church, is properly outside Christians, such as have the form of godliness, without the power. Open sinners, such as have neither the form nor the power, are not so properly darnel, as thistles and brambles: these ought to be rooted up without delay, and not suffered in the Christian community. Whereas should fallible men attempt to gather up the darnel, they would often root up the wheat with them.