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 Numbers 11:4-6, 10-16, 24-29
- v.4Israel also — Whose special relation and obligation to God should have restrained them from such carriage. Flesh - This word is here taken generally so as to include fish, as the next words shew. They had indeed cattle which they brought out of Egypt, but these were reserved for breed to be carried into Canaan, and were so few that they would scarce have served them for a month.
- v.5Freely — Either without price, for fish was very plentiful, and fishing was there free, or with a very small price. And this is the more probable because the Egyptians might not taste of fish, nor of the leeks and onions, which they worshipped for Gods, and therefore the Israelites, might have them upon cheap terms.
- v.6Our soul — Either our life, as the soul signifies, Gen. ix, 5, or our body, which is often signified by the soul. Dried away - Is withered and pines away; which possibly might be true, through envy and discontent, and inordinate appetite.
- v.10In the door of his tent — To note they were not ashamed of their sin.
- v.11Not found favour — Why didst thou not hear my prayer, when I desired thou wouldest excuse me, and commit the care of this unruly people to some other person.
- v.12Have I begotten them? — Are they my children, that I should be obliged to provide food and all things for their necessity and desire?
- v.14To bear — The burden of providing for and satisfying them. Alone - Others were only assistant to him in smaller matters; but the harder and greater affairs, such as this unquestionably was, were brought to Moses and determined by him alone.
- v.15My wretchedness — Hebrew. my evil, my torment, arising from the insuperable difficulty of my office and work of ruling this people, and from the dread of their utter extirpation, and the dishonour which thence will accrue to God and to religion, as if, not I only, but God also were an impostor.
- v.16To be elders — Whom thou by experience discernest to be elders not only in years, and name, but also in wisdom and authority with the people. And according to this constitution, the Sanhedrim, or great council of the Jews, which in after-ages sat at Jerusalem, and was the highest court of the judgment among them, consisted of seventy men.
- v.24Moses went out — Out of the tabernacle, into which he entered to receive God's answers from the mercy-seat. The seventy men - They are called seventy from the stated number, though two of them were lacking, as the Apostles are called the twelve, Matt. xxvi, 20, when one of that number was absent. Round the tabernacle - Partly that the awe of God might be imprinted upon their hearts, that they might more seriously undertake and more faithfully manage their high employment, but principally, because that was the place where God manifested himself, and therefore there he would bestow his spirit upon them.
- v.25Rested on them — Not only moved them for a time, but took up his settled abode with them, because the use and end of this gift was perpetual. They prophesied - Discoursed of the word and works of God in a marvelous manner, as the prophets did. So this word is used, 1 Sam. x, 5, 6 Joel ii, 28; 1 Cor. xiv, 3. Yet were they not hereby constituted teachers, but civil magistrates, who together with the spirit of government, received also the spirit of prophesy, as a sign and seal both to themselves and to the people, that God had called them to that employment. They did not cease - Either for that day, they continued in that exercise all that day, and, it may be, all the night too, as it is said of Saul, 1 Sam. xix, 24, or, afterwards also, to note that this was a continued gift conferred upon them to enable them the better to discharge their magistracy; which was more expedient for them than for the rulers of other people, because the Jews were under a theocracy or the government of God, and even their civil controversies were decided out of that word of God which the prophets expounded.
- v.26In the camp — Not going to the tabernacle, as the rest did, either not having seasonable notice to repair thither: or, being detained in the camp by sickness, or some urgent occasion, not without God's special providence, that so the miracle might be more evident. Were written - In a book or paper by Moses, who by God's direction nominated the fittest persons.
- v.27Told Moses — Fearing lest his authority should be diminished by their prophesying; and thereby taking authority to themselves without his consent.
- v.28One of his young men — Or, one of his choice ministers, which may be emphatically added, to note that even great and good men may mistake about the works of God. Forbid them - He feared either schism, or sedition, or that by their usurpation of authority, independently upon Moses, his power and esteem might be lessened.
- v.29Enviest thou for my sake — Art thou grieved because the gifts and graces of God are imparted to others besides me? Prophets - He saith prophets, not rulers, for that he knew was absurd and impossible. So we ought to be pleased, that God is glorified and good done, tho' to the lessening of our own honour.
psalm Psalm 19:7-14
- v.7The law — The doctrine delivered to his church, whether by Moses, or by other prophets. Having discoursed hitherto of the glory of God shining forth in, the visible heavens, he now proceeds to another demonstration of God's glory, which he compares with and prefers before the former. Perfect - Completely discovering both the nature and will of God, and the whole duty of man, what he is to believe and practice, and whatsoever is necessary to his present and eternal happiness. Whereas the creation, although it did declare so much of God, as left all men without excuse, yet did not fully manifest the will of God, nor bring men to eternal salvation. Converting - From sin to God, from whom all men are naturally revolted. Testimony - His law, so called because it is a witness between God and man, what God requires of man, and what upon the performance of that condition, he will do for man. Sure - Hebrew. faithful or true, which is most necessary in a witness: it will not mislead any man, but will infallibly bring him to happiness. Simple - Even persons of the lowest capacities.
- v.8Right — Both in themselves, and in their effect, as guiding men in the ready way to eternal happiness. Rejoicing - By the discoveries of God's love to sinful men, in offers and promises of mercy. Commandment - All his commands. Pure - Without the least mixture of error. The eyes - Of the mind, with a compleat manifestation of God's will and man's duty: both which, the works of nature, and all the writings of men discover but darkly and imperfectly.
- v.9The fear — The law and word of God, because it is both the object and the rule, and the cause of holy fear. Clean - Sincere, not adulterated with any mixture. Constant and unchangeable, the same for substance in all ages. Judgments - God's laws are frequently called his judgments, because they are the declarations of his righteous will, and as it were his judicial sentence by which he expects that men should govern themselves, and by which he will judge them at the last day.
- v.12Who — Thy law, O Lord, is holy and just and good. But I fall infinitely short of it. Cleanse - Both by justification, through the blood of thy son; and by sanctification thro' thy Holy Spirit. Though the first may seem to be principally intended, because he speaks of his past sins. Secret - From the guilt of such sins as were secret either, from others; such as none knows but God and my own conscience: or, from myself; such as I never observed, or did not discern the evil of. Pardon my unknown sins, of which I never repented particularly, as I should have done.
- v.13Presumptuous — From known and evident sins, such as are committed against knowledge, against the checks of conscience, and the motions of God's spirit. Dominion - If I be at any time tempted to such sins, Lord let them not prevail over me, and if I do fall into them, let me speedily rise again.
- v.14Let — Having prayed that God would keep him from sinful actions, he now prays that God would govern, and sanctify his words and thoughts: and this was necessary to preserve him from presumptuous sins, which have their first rise in the thoughts. Redeemer - This expression seems to be added emphatically, and with special respect to Christ, to whom alone this word Goel can properly belong. A prayer for the king, ver. 1-4. The king and the people rejoice in God, and pray for his help, ver. 5-9. To the chief musician, A psalm of David.
second James 5:13-20
- v.14Having anointed him with oil — This single conspicuous gift, which Christ committed to his apostles, Mark vi, 13, remained in the church long after the other miraculous gifts were withdrawn. Indeed, it seems to have been designed to remain always; and St. James directs the elders, who were the most, if not the only, gifted men, to administer at. This was the whole process of physic in the Christian church, till it was lost through unbelief. That novel invention among the Romanists, extreme unction, practiced not for cure, but where life is despaired of, bears no manner of resemblance to this.
- v.15And the prayer offered in faith shall save the sick — From his sickness; and if any sin be the occasion of his sickness, it shall be forgiven him.
- v.16Confess your faults — Whether ye are sick or in health. To one another - He does not say, to the elders: this may, or may not, be done; for it is nowhere commanded. We may confess them to any who can pray in faith: he will then know how to pray for us, and be more stirred up so to do. And pray one for another, that ye may be healed - Of all your spiritual diseases.
- v.17Elijah was a man of like passions — Naturally as weak and sinful as we are. And he prayed - When idolatry covered the land.
- v.18He prayed again — When idolatry was abolished.
- v.19As if he had said, I have now warned you of those sins to which you are most liable; and, in all these respects, watch not only over yourselves, but every one over his brother also. labour, in particular, to recover those that are fallen. If any one err from the truth — Practically, by sin.
- v.20He shall save a soul — Of how much more value than the body! ver. 14. And hide a multitude of sins - Which shall no more, how many soever they are, be remembered to his condemnation.
gospel Mark 9:38-50
- v.38And John answered him — As if he had said, But ought we to receive those who follow not us? Master, we saw one casting out devils in thy name - Probably this was one of John the Baptist's disciples, who believed in Jesus, though he did not yet associate with our Lord's disciples. And we forbad him, because he followeth not us - How often is the same temper found in us? How readily do we also lust to envy? But how does that spirit become a disciple, much more a minister of the benevolent Jesus! St. Paul had learnt a better temper, when he rejoiced that Christ was preached, even by those who were his personal enemies. But to confine religion to them that follow us, is a narrowness of spirit which we should avoid and abhor. Luke ix, 49.
- v.39Jesus said — Christ here gives us a lovely example of candour and moderation. He was willing to put the best construction on doubtful cases, and to treat as friends those who were not avowed enemies. Perhaps in this instance it was a means of conquering the remainder of prejudice, and perfecting what was wanting in the faith and obedience of these persons. Forbid him not - Neither directly nor indirectly discourage or hinder any man who brings sinners from the power of Satan to God, because he followeth not us, in opinions, modes of worship, or any thing else which does not affect the essence of religion.
- v.40For he that is not against you, is for you — Our Lord had formerly said, he that is not with me, is against me: thereby admonishing his hearers, that the war between him and Satan admitted of no neutrality, and that those who were indifferent to him now, would finally be treated as enemies. But here in another view, he uses a very different proverb; directing his followers to judge of men's characters in the most candid manner; and charitably to hope that those who did not oppose his cause wished well to it. Upon the whole, we are to be rigorous in judging ourselves, and candid in judging each other.
- v.41For whosoever shall give you a cup — Having answered St. John, our Lord here resumes the discourse which was broken off at the 37th verse. Mark ix, 37. Matt. x, 42.
- v.42On the contrary, whosoever shall offend the very least Christian. Matt. xviii, 6; Luke xvii, 1.
- v.43And if a person cause thee to offend — (The discourse passes from the case of offending, to that of being offended) if one who is as useful or dear to thee as a hand or eye, hinder or slacken thee in the ways of God, renounce all intercourse with him. This primarily relates to persons, secondarily to things. Matt. v, 29; Matt. xviii, 8.
- v.44Where their worm — That gnaweth the soul, (pride, self will, desire, malice, envy, shame, sorrow, despair) dieth not - No more than the soul itself: and the fire (either material, or infinitely worse!) that tormenteth the body, is not quenched forever. Isaiah lxvi, 24.
- v.49Everyone — Who does not cut off the offending member, and consequently is cast into hell, shall be, as it were, salted with fire, preserved, not consumed thereby whereas every acceptable sacrifice shall be salted with another kind of salt, even that of Divine grace, which purifies the soul, (though frequently with pain) and preserves it from corruption.
- v.50Such salt is good indeed; highly beneficial to the world, in respect of which I have termed you the salt of the earth. But if the salt which should season others, have lost its own saltness, wherewith will ye season it? — Beware of this; see that ye retain your savour; and as a proof of it, have peace one with another. More largely this obscure text might be paraphrased thus:- As every burnt offering was salted with salt, in order to its being cast into the fire of the altar, so every one who will not part with his hand or eye, shall fall a sacrifice to Divine justice, and be cast into hell fire, which will not consume, but preserve him from a cessation of being. And on the other hand, every one, who, denying himself and taking up his cross, offers up himself as a living sacrifice to God, shall be seasoned with grace, which like salt will make him savoury, and preserve him from destruction forever. As salt is good for preserving meats, and making them savoury, so it is good that ye be seasoned with grace, for the purifying your hearts and lives, and for spreading the savour of my knowledge, both in your own souls, and wherever ye go. But as salt if it loses its saltness is fit for nothing, so ye, if ye lose your faith and love, are fit for nothing but to be utterly destroyed. See therefore that grace abide in you, and that ye no more contend, Who shall be greatest. Matt. v, 13; Luke xiv, 34.