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 12:1-4a
- v.1We have here the call by which Abram was removed out of the land of his nativity into the land of promise, which was designed both to try his faith and obedience, and also to set him apart for God. The circumstances of this call we may be somewhat helped to the knowledge of, from Stephen's speech, Acts vii, 2, where we are told, 1. That the God of glory appeared to him to give him this call, appeared in such displays of his glory as left Abram no room to doubt. God spake to him after in divers manners: but this first time, when the correspondence was to be settled, he appeared to him as the God of glory, and spake to him. 2. That this call was given him in Mesopotamia, before he dwelt in Charran, and in obedience to this call, he came out of the land of the Chaldeans, and dwelt in Charran or Haran about five years, and from thence, when his father was dead, by a fresh command, he removed him into the land of Canaan. Some think Haran was in Chaldea, and so was still a part of Abram's country; or he having staid there five years, began to call it his country, and to take root there, till God let him know this was not the place he was intended for. Get thee out of thy country — Now, (1.) By this precept he was tried whether he loved God better than he loved his native soil, and dearest friends, and whether he could willingly leave all to go along with God. His country was become idolatrous, his kindred and his father's house were a constant temptation to him, and he could not continue with them without danger of being infected by them; therefore get thee out, (Hebrew.) vade tibi, get thee gone with all speed, escape for thy life, look not behind thee. (2.) By this precept he was tried whether he could trust God farther than he saw him, for he must leave his own country to go to a land that God would shew him; he doth not say, 'tis a land that I will give thee nor doth he tell him what land it was, or what kind of land; but he must follow God with an implicit faith, and take God's word for it in the general, though he had no particular securities given him, that he should be no loser by leaving his country to follow God.
- v.2Here is added an encouraging promise, nay a complication of promises, 1. I will make of thee a great nation - When God took him from his own people, he promised to make him the head of another people. This promise was. 1. A great relief to Abram's burden, for he had now no child. 2. A great trial to Abram's faith, for his wife had been long barren, so that if he believe, it must be against hope, and his faith must build purely upon that power which can out of stones raise up children unto Abraham. 2. I will bless thee - Either particularly with the blessing of fruitfulness, as he had blessed Adam and Noah; or in general, I will bless thee with all manner of blessings, both of the upper and nether springs: leave thy father's house, and I will give thee a father's blessing, better than that of thy progenitors.
- v.3I will make thy name great — By deserting his country he lost his name there: care not for that, (saith God) but trust me, and I will make thee a greater name than ever thou couldst have had there.
- v.4Thou shalt be a blessing — That is, thy life shall be a blessing to the places where thou shalt sojourn.
psalm Psalm 121
- v.1Hills — To Sion and Moriah, which are called the holy mountains.
- v.5Shade — To keep thee from the burning heat of the sun.
- v.6Smite — With excessive heat. Moon - With that cold and moisture which come into the air by it. Intemperate heats and colds are the springs of many diseases. This psalm seems to have been wrote for the use of the people, when they came to Jerusalem at the three solemn feasts. David here shews the joy with which they were to go up to Jerusalem, ver. 1, 2. The esteem they were to have of it, ver. 3-5. The prayers they were to make for its welfare, ver, 6-9. A song of degrees of David.
second Romans 4:1-5, 13-17
- v.1That justification is by faith:
- v.2That it is free for the gentiles. 1. That our father Abraham hath found - Acceptance with God. According to the flesh - That is, by works. 2. The meaning is, If Abraham had been justified by works, he would have had room to glory. But he had not room to glory. Therefore he was not justified by works.
- v.3Abraham believed God — That promise of God concerning the numerousness of his seed, Gen. xv, 5, 7; but especially the promise concerning Christ, Gen. xii, 3, through whom all nations should be blessed. And it was imputed to him for righteousness - God accepted him as if he had been altogether righteous. Gen. xv, 6.
- v.4Now to him that worketh — All that the law requires, the reward is no favour, but an absolute debt. These two examples are selected and applied with the utmost judgment and propriety. Abraham was the most illustrious pattern of piety among the Jewish patriarchs. David was the most eminent of their kings. If then neither of these was justified by his own obedience, if they both obtained acceptance with God, not as upright beings who might claim it, but as sinful creatures who must implore it, the consequence is glaring It is such as must strike every attentive understanding, and must affect every individual person.
- v.5But to him that worketh not — It being impossible he should without faith. But believeth, his faith is imputed to him for righteousness - Therefore God's affirming of Abraham, that faith was imputed to him for righteousness, plainly shows that he worked not; or, in other words, that he was not justified by works, but by faith only. Hence we see plainly how groundless that opinion is, that holiness or sanctification is previous to our justification. For the sinner, being first convinced of his sin and danger by the Spirit of God, stands trembling before the awful tribunal of divine justice; and has nothing to plead, but his own guilt, and the merits of a Mediator. Christ here interposes; justice is satisfied; the sin is remitted, and pardon is applied to the soul, by a divine faith wrought by the Holy Ghost, who then begins the great work of inward sanctification. Thus God justifies the ungodly, and yet remains just, and true to all his attributes! But let none hence presume to "continue in sin;" for to the impenitent, God "is a consuming fire." On him that justifieth the ungodly - If a man could possibly be made holy before he was justified, it would entirely set his justification aside; seeing he could not, in the very nature of the thing, be justified if he were not, at that very time, ungodly.
gospel John 3:1-17
- v.1A ruler — One of the great council.
- v.2The same came — Through desire; but by night - Through shame: We know - Even we rulers and Pharisees.
- v.3Jesus answered — That knowledge will not avail thee unless thou be born again - Otherwise thou canst not see, that is, experience and enjoy, either the inward or the glorious kingdom of God. In this solemn discourse our Lord shows, that no external profession, no ceremonial ordinances or privileges of birth, could entitle any to the blessings of the Messiah's kingdom: that an entire change of heart as well as of life was necessary for that purpose: that this could only be wrought in man by the almighty power of God: that every man born into the world was by nature in a state of sin, condemnation, and misery: that the free mercy of God had given his Son to deliver them from it, and to raise them to a blessed immortality: that all mankind, Gentiles as well as Jews, might share in these benefits, procured by his being lifted up on the cross, and to be received by faith in him: but that if they rejected him, their eternal, aggravated condemnation, would be the certain consequence. Except a man be born again - If our Lord by being born again means only reformation of life, instead of making any new discovery, he has only thrown a great deal of obscurity on what was before plain and obvious.
- v.4When he is old — As Nicodemus himself was.
- v.5Except a man be born of water and of the Spirit — Except he experience that great inward change by the Spirit, and be baptized (wherever baptism can be had) as the outward sign and means of it.
- v.6That which is born of the flesh is flesh — Mere flesh, void of the Spirit, yea, at enmity with it; And that which is born of the Spirit is spirit - Is spiritual, heavenly, divine, like its Author.
- v.7Ye must be born again — To be born again, is to be inwardly changed from all sinfulness to all holiness. It is fitly so called, because as great a change then passes on the soul as passes on the body when it is born into the world.
- v.8The wind bloweth — According to its own nature, not thy will, and thou hearest the sound thereof - Thou art sure it doth blow, but canst not explain the particular manner of its acting. So is every one that is born of the Spirit - The fact is plain, the manner of his operations inexplicable.
- v.11We speak what we know — I and all that believe in me.
- v.12Earthly things — Things done on earth; such as the new birth, and the present privileges of the children of God. Heavenly things - Such as the eternity of the Son, and the unity of the Father, Son, and Spirit.
- v.13For no one — For here you must rely on my single testimony, whereas there you have a cloud of witnesses: Hath gone up to heaven, but he that came down from heaven. Who is in heaven - Therefore he is omnipresent; else he could not be in heaven and on earth at once. This is a plain instance of what is usually termed the communication of properties between the Divine and human nature; whereby what is proper to the Divine nature is spoken concerning the human, and what is proper to the human is, as here, spoken of the Divine.
- v.14And as Moses — And even this single witness will soon be taken from you; yea, and in a most ignominious manner. Num. xxi, 8, 9.
- v.15That whosoever — He must be lifted up, that hereby he may purchase salvation for all believers: all those who look to him by faith recover spiritual health, even as all that looked at that serpent recovered bodily health.
- v.16Yea, and this was the very design of God's love in sending him into the world. Whosoever believeth on him — With that faith which worketh by love, and hold fast the beginning of his confidence steadfast to the end. God so loved the world - That is, all men under heaven; even those that despise his love, and will for that cause finally perish. Otherwise not to believe would be no sin to them. For what should they believe? Ought they to believe that Christ was given for them? Then he was given for them. He gave his only Son - Truly and seriously. And the Son of God gave himself, Gal. iv, 4, truly and seriously.
- v.17God sent not his Son into the world to condemn the world — Although many accuse him of it.