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 Genesis 18:20-32
- v.21I will go down now and see — Not as if there were any thing concerning which God is in doubt; but he is pleased thus to express himself after the manner of men.
- v.23Abraham drew near — This expression intimates, A holy concern. A holy confidence; he drew near with an assurance of faith, drew near as a prince, Job xxxi, 37.
- v.27Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes — He speaks as one amazed at his own boldness, and the liberty God graciously allowed him, considering God's greatness, he is the Lord; and his own meanness, but dust and ashes. Whenever we draw near to God, it becomes us reverently to acknowledge the vast distance that there is between us and Him. He is the Lord of glory, we are worms of the earth.
- v.30Oh let not the Lord be angry — The importunity which believers use in their addresses to God is such, that if they were dealing with a man like themselves, they could not but fear that he would be angry with them. But he with whom we have to do is God and not man, and he is pleased when he is wrestled with. But why then did Abraham leave off asking when he had prevailed so far as to get the place spared if there were but ten righteous in it? Either, 1. Because he owned that it deserved to perish if there were not so many: as the dresser of the vineyard, who consented that the barren tree should be cut down if one year's trial more did not make it fruitful, Luke xiii, 9. Or, 2. Because God restrained his spirit from asking any further. When God hath determined the ruin of a place, he forbids it to be prayed for, Jer. vii, 16.
psalm Psalm 138
- v.1The gods — Before kings and princes.
- v.2Temple — Where the ark was. He was not permitted to enter into it. Magnified - For thou hast glorified thy word or promise unto me more than any other of thy glorious perfections.
- v.4The kings — A prophecy of the calling of the Gentiles. Hear - The gospel preached among then.
- v.5The ways — His wonderful counsel and gracious providences.
- v.8Perfect — Will finish the great work of my deliverance. Forsake not - Or, do not give over, the work of my salvation, which is thus far advanced, not by any human help, but by thy power and providence. This psalm is, by many of the Jewish doctors, esteemed the most excellent in the whole book. The omniscience of God is here asserted, ver. 1-6. Proved by two arguments; That he is everywhere present, ver. 7-12. And that he made us, ver. 13-16. This may fill us with pleasing admiration of God, ver. 17, 18. With an holy hatred of sin, ver. 19-22. And with an holy satisfaction in our own integrity, ver. 23, 24. To the chief musician, A psalm of David.
second Colossians 2:6-15, (16-19)
- v.6So walk in him — In the same faith, love, holiness.
- v.7Rooted in him — As the vine. Built - On the sure foundation.
- v.8Through philosophy and empty deceit — That is, through the empty deceit of philosophy blended with Christianity. This the apostle condemns, 1. Because it was empty and deceitful, promising happiness, but giving none. 2. Because it was grounded, not on solid reason, but the traditions of men, Zeno, Epicurus, and the rest. And, 3. Because it was so shallow and superficial, not advancing beyond the knowledge of sensible things; no, not beyond the first rudiments of them.
- v.9For in him dwelleth — Inhabiteth, continually abideth, all the fulness of the Godhead. Believers are "filled with all the fulness of God," Eph. iii, 19. But in Christ dwelleth all the fulness of the Godhead; the most full Godhead; not only divine powers, but divine nature, Colossians i, 19. Bodily - Personally, really, substantially. The very substance of God, if one might so speak, dwells in Christ in the most full sense.
- v.10And ye — Who believe. Are filled with him - John i, 16. Christ is filled with God, and ye are filled with Christ. And ye are filled by him. The fulness of Christ overflows his church, Psalm cxxxiii, 3. He is originally full. We are filled by him with wisdom and holiness. Who is the head of all principality and power - Of angels as well as men Not from angels therefore, but from their head, are we to ask whatever we stand in need of.
- v.11By whom also ye have been circumcised — Ye have received the spiritual blessings typified of old by circumcision. With a circumcision not performed with hands - By an inward, spiritual operation. In putting off, not a little skin, but the whole body of the sins of the flesh - All the sins of your evil nature. By the circumcision of Christ - By that spiritual circumcision which Christ works in your heart.
- v.12Which he wrought in you, when ye were as it were buried with him in baptism — The ancient manner of baptizing by immersion is as manifestly alluded to here, as the other manner of baptizing by sprinkling or pouring of water is, Heb. x, 22. But no stress is laid on the age of the baptized, or the manner of performing it, in one or the other; but only on our being risen with Christ, through the powerful operation of God in the soul; which we cannot but know assuredly, if it really is so: and if we do not experience this, our baptism has not answered the end of its institution. By which ye are also risen with him - From the death of sin to the life of holiness. It does not appear, that in all this St. Paul speaks of justification at all, but of sanctification altogether.
- v.13And you who were dead — Doubly dead to God, not only wallowing in trespasses, outward sins, but also in the uncircumcision of your flesh - A beautiful expression for original sin, the inbred corruption of your nature, your uncircumcised heart and affections. Hath he - God the Father. Quickened together with him - Making you partakers of the power of his resurrection. It is evident the apostle thus far speaks, not of justification, but of sanctification only.
- v.14Having blotted out — in consequence of his gracious decrees, that Christ should come into the world to save sinners, and that whosoever believeth on him should have everlasting life. The handwriting against us - Where a debt is contracted, it is usually testified by some handwriting; and when the debt is forgiven, the handwriting is destroyed, either by blotting it out, by taking it away, or by tearing it. The apostle expresses in all these three ways, God's destroying the handwriting which was contrary to us, or at enmity with us. This was not properly our sins themselves, (they were the debt,) but their guilt and cry before God.
- v.15And having spoiled the principalities and powers — The evil angels, of their usurped dominion. He - God the Father. Exposed them openly - Before all the hosts of hell and heaven. Triumphing over them in or by him - By Christ. Thus the paragraph begins with Christ, goes on with him, and ends with him.
gospel Luke 11:1-13
- v.1Lord, teach us to pray, as John also taught his disciples — The Jewish masters used to give their followers some short form of prayer, as a peculiar badge of their relation to them. This it is probable John the Baptist had done. And in this sense it seems to be that the disciples now asked Jesus, to teach them to pray. Accordingly he here repeats that form, which he had before given them in his sermon on the mount, and likewise enlarges on the same head, though still speaking the same things in substance. And this prayer uttered from the heart, and in its true and full meaning, is indeed the badge of a real Christian: for is not he such whose first and most ardent desire is the glory of God, and the happiness of man by the coming of his kingdom? Who asks for no more of this world than his daily bread, longing meantime for the bread that came down from heaven? And whose only desires for himself are forgiveness of sins, (as he heartily forgives others, ) and sanctification.
- v.2When ye pray, say — And what he said to them is undoubtedly said to us also. We are therefore here directed, not only to imitate this in all our prayers, but to use this very form of prayer. Matt. vi, 9.
- v.4Forgive us; for we forgive them — Not once, but continually. This does not denote the meritorious cause of our pardon; but the removal of that hindrance which otherwise would render it impossible.
- v.5At midnight — The most unseasonable time: but no time is unseasonable with God, either for hearing or answering prayer.
- v.9Matt. vii, 7.
- v.13How much more shall your heavenly Father — How beautiful is the gradation! A friend: a father: God! Give the Holy Spirit - The best of gifts, and that which includes every good gift.