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 15:1-12, 17-18
- v.1After these things — (1.) After that act of generous charity which Abram had done, in rescuing his neighbours, God made him this gracious visit. (2.) After that victory which he had obtained over four kings; lest Abram should be too much elevated with that, God comes to tell him he had better things in store for him. The word of the Lord came unto Abram - That is, God manifested himself to Abram, in a vision - Which supposeth Abram awake, and some sensible token of the presence of the divine glory, saying, Fear not Abram - Abram might fear lest the four kings he had routed, should rally and fall upon him. No, saith God, fear not: fear not their revenge, nor thy neighbour's envy; I will take care of thee. I am thy shield - Or, emphatically, I am a shield to thee, present with thee, actually defending thee. The consideration of this, that God himself is, a shield to his people, to secure them from all destructive evils, a shield ready to them, and a shield round about them, should silence all perplexing fears. And thy exceeding great reward - Not only thy rewarder, but thy reward. God himself is the felicity of holy souls; He is the portion of their inheritance, and their cup.
- v.3Behold to me thou hast given no seed — Not only no son, but no seed. If he had had a daughter, from her the promised Messias might have come, who was to be the Seed of the Woman; but he had neither son nor daughter.
- v.5And he brought him forth — It seems, early in the morning, and said, look now toward heaven, and tell the stars: so shall thy seed be - 1. So innumerable, for so the stars seem to a common eye. Abram feared he should have no child at all, but God tells him his descendents should be so many as not to be numbered. 2. So illustrious, as the stars of heaven for splendour; for to them pertained the glory, Rom. ix, 4. Abram's seed according to the flesh were like the dust of the earth, Chap. xiii, 16, but his spiritual seed are like the stars of heaven.
- v.6And he believed in the Lord — That is, believed the truth of that promise which God had now made him, resting upon the power, and faithfulness of him that made it: see how the apostle magnifies this faith of Abram, and makes it a standing example, Rom. iv, 19-21. He was not weak in faith; he staggered not at the promise: he was strong in faith; he was fully persuaded. The Lord work such a faith in every one of us. And he counted it to him for righteousness - That is, upon the score of this he was accepted of God, and, by faith he obtained witness that he was righteous, Heb. xi, 4. This is urged in the New Testament to prove, that we are justified by faith without the works of the law, Rom. iv, 3,Gal. iii, 6, for Abram was so justified, while he was yet uncircumcised. If Abram, that was so rich in good works, was not justified by them, but by his faith, much less can we. This faith, which was imputed to Abram for righteousness, had newly struggled with unbelief, ver. 2, and coming off, conqueror, it was thus crowned, thus honoured.
- v.7I am the Lord that brought thee out of Ur of the Chaldees — Out of the fire of the Chaldees, so some: that is, from their idolatries; for the Chaldeans worshipped the fire. Or, from their persecutions. The Jewish writers have a tradition, that Abram was cast into a fiery furnace for refusing to worship idols, and was miraculously delivered. It is rather a place of that name. Thence God brought him by an effectual call, brought him by a gracious violence; snatched him as a brand out of the burning. Observe how God speaks of it as that which he gloried in. I am the Lord that brought thee out - He glories in it as an act both of power and grace. To give thee this land to inherit it - Not only to possess it, but to possess it as an inheritance, which is the surest title. The providence of God hath secret, but gracious designs in all its various dispensations: we cannot conceive the projects of providence, 'till the event shews what it was driving at.
- v.8Whereby shall I know that I shall inherit it? — This did not proceed from distrust of God's power or promise, but he desired this, 1. For the strengthening of his own faith. He believed, ver. 6, but here he prays, Lord help me against my unbelief, Now, he believed, but he desired a sign, to be treasured up against an hour of temptation. 2. For the ratifying of the promise to his posterity, that they also might believe it.
- v.9Take me an heifer — Perhaps Abram expected some sign from heaven, but God gives him a sign upon a sacrifice. Those that would receive the assurances of God's favour, must attend instituted ordinances, and expect to meet with God in them. Observe, 1. God appointed that each of the beasts used for his service should be three years old, because then they were at their full growth and strength. God must be served with the best we have. 2. We do not read that God gave Abram particular directions how to manage these, knowing that he was well versed in the custom of sacrifices. 3. Abram took as God appointed him, though as yet he knew not how these things should become a sign to him. He divided the beasts in the midst, according to the ceremony used in continuing covenants, Jer. xxxiv, 18, 19, where it is said, they cut the calf in twain, and passed between the parts. 4. Abram, having prepared according to God's appointment, set himself to expect what sign God would give him by these.
- v.12And when the sun was going down — About the time of the evening oblation. Early in the morning, while the stars were yet to be seen, God had given him orders concerning the sacrifices, ver. 5, and we may suppose it was at least his morning's work to prepare them, and set them in order; which when he had done, he abode by them praying and waiting 'till towards evening. A deep sleep fell upon Abram - Not a common sleep through weariness or carelessness, but a divine extasy, that being wholly taken off from things sensible, he might be wholly taken up with the contemplation of things spiritual. The doors of the body were locked up, that the soul might be private and retired, and might act the more freely. And lo, a horror of great darkness fell upon him - This was designed to strike an awe upon the spirit of Abram, and to possess him with a holy reverence. Holy fear prepares the soul for holy joy; God humbles first, and then lifts up.
psalm Psalm 27
- v.2Light — My counsellor in all my difficulties, and my comforter and deliverer in all my distresses. Strength - The supporter and preserver of my life.
- v.3In this — That God is my light.
- v.4Dwell. &c. — Have opportunity of constant attendance upon God. To behold - That there I may delight myself, in the contemplation of thy amiable and glorious majesty, and of thy infinite wisdom, holiness, justice, truth, and mercy.
- v.5The secret — In his tabernacle, into which mine enemies cannot come. He alludes to the ancient custom of offenders, who used to flee to the tabernacle or altar. Rock - A place high and inaccessible.
- v.9Away — From thy face or presence, or from the place of thy worship.
- v.11Because of — That I may neither fall into their hands by my folly, nor give them any occasion of triumphing over me.
- v.13The living — David was thus earnestly desirous of this mercy in this life, not because he placed his portion in these things; but because the truth and glory of God, were highly concerned in making good the promise of the kingdom to him. A prayer for help, ver. 1-3. The doom of the wicked, ver. 4, 5. A thanksgiving, closed with prayer, ver. 6-9. A psalm of David.
second Philippians 3:17-4:1
- v.17Mark them — For your imitation.
- v.18Weeping — As he wrote. Enemies of the cross of Christ - Such are all cowardly, all shamefaced, all delicate Christians.
- v.19Whose end is destruction — This is placed in the front, that what follows may be read with the greater horror. Whose God is their belly - Whose supreme happiness lies in gratifying their sensual appetites. Who mind - Relish, desire, seek, earthly things.
- v.20Our conversation — The Greek word is of a very extenslve meaning: our citizenship, our thoughts, our affections, are already in heaven.
- v.21Who will transform our vile body — Into the most perfect state, and the most beauteous form. It will then be purer than the unspotted firmament, brighter than the lustre of the stars and, which exceeds all parallel, which comprehends all perfection, like unto his glorious body - Like that wonderfully glorious body which he wears in his heavenly kingdom, and on his triumphant throne.
- v.1So stand — As ye have done hitherto.
gospel Luke 13:31-35
- v.31Herod is minded to kill thee — Possibly they gave him the caution out of good will.
- v.32And he said, Go and tell that fox — With great propriety so called, for his subtilty and cowardice. The meaning of our Lord's answer is, Notwithstanding all that he can do, I shall for the short time I have left, do the works of him that sent me. When that time is fulfilled, I shall be offered up. Yet not here, but in the bloody city. Behold, I cast out devils - With what majesty does he speak to his enemies! With what tenderness to his friends! The third day I am perfected - On the third day he left Galilee, and set out for Jerusalem, to die there. But let us carefully distinguish between those things wherein Christ is our pattern, and those which were peculiar to his office. His extraordinary office justified him in using that severity of language, when speaking of wicked princes, and corrupt teachers, to which we have no call; and by which we should only bring scandal on religion, and ruin on ourselves, while we irritated rather than convinced or reformed those whom we so indecently rebuked.
- v.33It cannot be, that a prophet perish out of Jerusalem — Which claims prescription for murdering the messengers of God. Such cruelty and malice cannot be found elsewhere.
- v.34How often would I have gathered thy children together — Three solemn visits he had made to Jerusalem since his baptism for this very purpose. Matt. xxiii, 37.
- v.35Your house is left to you desolate — Is now irrecoverably consigned to desolation and destruction: And verily I say to you, after a very short space, ye shall not see me till the time come, when taught by your calamities, ye shall be ready and disposed to say, Blessed is he that cometh in the name of the Lord. It does not imply, that they should then see Jesus at all; but only that they would earnestly wish for the Messiah, and in their extremity be ready to entertain any who should assume that character.