Read Romans 14 in your favorite translation, then consider these notes by John Wesley using his King James Version, and his understanding of church history and the original languages.

1. Him that is weak – Through needless scruples. Receive – With all love and courtesy into Christian fellowship. But not to doubtful disputations – About questionable points.

2. All things – All sorts of food, though forbidden by the law.

3. Despise him that eateth not – As over-scrupulous or superstitious. Judge him that eateth – As profane, or taking undue liberties. For God hath received him – Into the number of his children, notwithstanding this.

5. One day above another – As new moons, and other Jewish festivals. Let every man be fully persuaded – That a thing is lawful, before he does it.

6. Regardeth it to the Lord – That is, out of a principle of conscience toward God. To the Lord he doth not regard it – He also acts from a principle of conscience. He that eateth not – Flesh. Giveth God thanks – For his herbs.

7. None of us – Christians, in the things we do. Liveth to himself – Is at his own disposal; doeth his own will.

10. Or why dost thou despise thy brother – Hitherto the apostle as addressed the weak brother: now he speaks to the stronger.

11. As I live – An oath proper to him, because he only possesseth life infinite and independent. It is Christ who is here termed both Lord and God; as it is he to whom we live, and to whom we die. Every tongue shall confess to God – Shall own him as their rightful Lord; which shall then only be accomplished in its full extent. The Lord grant we may find mercy in that day; and may it also be imparted to those who have differed from us! yea, to those who have censured and condemned us for things which we have done from a desire to please him, or refused to do from a fear of offending him. Isaiah xlv, 23

13. But judge this rather – Concerning ourselves. Not to lay a stumblingblock – By moving him to do as thou doest, though against his conscience. Or a scandal – Moving him to hate or judge thee.

14. I am assured by the Lord Jesus – Perhaps by a particular Revelation. That there is nothing – Neither flesh nor herbs. Unclean of itself – Unlawful under the gospel.

15. If thy brother is grieved – That is, wounded, led into sin. Destroy not him for whom Christ died – So we see, he for whom Christ died may be destroyed. With thy meat – Do not value thy meat more than Christ valued his life.

16. Let not then your good and lawful liberty be evil spoken of – By being offensive to others.

17. For the kingdom of God – That is, true religion, does not consist in external observances. But in righteousness – The image of God stamped on the heart; the love of God and man, accompanied with the peace that passeth all understanding, and joy in the Holy Ghost.

18. In these – Righteousness, peace, and joy. Men – Wise and good men.

19. Peace and edification are closely joined. Practical divinity tends equally to peace and to edification. Controversial divinity less directly tends to edification, although sometimes, as they of old, we cannot build without it, Neh. iv, 17.

20. The work of God – Which he builds in the soul by faith, and in the church by concord. It is evil to that man who eateth with offense – So as to offend another thereby.

21. Thy brother stumbleth – By imitating thee against his conscience, contrary to righteousness. Or is offended – At what thou doest to the loss of his peace. Or made weak – Hesitating between imitation and abhorrence, to the loss of that joy in the Lord which was his strength.

22. Hast thou faith – That all things are pure? Have it to thyself before God – In circumstances like these, keep it to thyself, and do not offend others by it. Happy is he that condemneth not himself – By an improper use of even innocent things! and happy he who is free from a doubting conscience! He that has this may allow the thing, yet condemn himself for it.

23. Because it is not of faith – He does not believe it lawful and, in all these cases, whatsoever is not of faith is sin – Whatever a man does without a full persuasion of its lawfulness, it is sin to him.

Read this chapter containing the middle portion of Jesus’ Sermon on the Mount in your favorite version, then consider these excellent comments by John Wesley, using his KJV and his knowledge of Greek and Biblical history.

1. In the foregoing chapter our Lord particularly described the nature of inward holiness. In this he describes that purity of intention without which none of our outward actions are holy. This chapter contains four parts,

1. The right intention and manner of giving alms, ver. 1-4.

2. The right intention, manner, form, and prerequisites of prayer, ver. 5-15.

3. The right intention, and manner of fasting, ver. 16-18.

4. The necessity of a pure intention in all things, unmixed either with the desire of riches, or worldly care, and fear of want, ver. 19-34. This verse is a general caution against vain glory, in any of our good works: All these are here summed up together, in the comprehensive word righteousness. This general caution our Lord applies in the sequel to the three principal branches of it, relating to our neighbour, ver. 2-iv, to God, ver. 5, vi, and to ourselves, ver. 16-18. To be seen – Barely the being seen, while we are doing any of these things, is a circumstance purely indifferent. But the doing them with this view, to be seen and admired, this is what our Lord condemns.

2. As the hypocrites do – Many of the scribes and Pharisees did this, under a pretense of calling the poor together. They have their reward – All they will have; for they shall have none from God.

3. Let not thy left hand know what thy right hand doth – A proverbial expression for doing a thing secretly. Do it as secretly as is consistent,

1. With the doing it at all.

2. With the doing it in the most effectual manner.

5. The synagogues – These were properly the places where the people assembled for public prayer, and hearing the Scriptures read and expounded. They were in every city from the time of the Babylonish captivity, and had service in them thrice a day on three days in the week. In every synagogue was a council of grave and wise persons, over whom was a president, called the ruler of the synagogue. But the word here, as well as in many other texts, signifies any place of public concourse.

6. Enter into thy closet – That is, do it with as much secrecy as thou canst.

7. Use not vain repetitions – To repeat any words without meaning them, is certainly a vain repetition. Therefore we should be extremely careful in all our prayers to mean what we say; and to say only what we mean from the bottom of our hearts. The vain and heathenish repetitions which we are here warned against, are most dangerous, and yet very common; which is a principal cause why so many, who still profess religion, are a disgrace to it. Indeed all the words in the world are not equivalent to one holy desire. And the very best prayers are but vain repetitions, if they are not the language of the heart.

8. Your Father knoweth what things ye have need of – We do not pray to inform God of our wants. Omniscient as he is, he cannot be informed of any thing which he knew not before: and he is always willing to relieve them. The chief thing wanting is, a fit disposition on our part to receive his grace and blessing. Consequently, one great office of prayer is, to produce such a disposition in us: to exercise our dependence on God; to increase our desire of the things we ask for; to us so sensible of our wants, that we may never cease wrestling till we have prevailed for the blessing.

9. Thus therefore pray ye – He who best knew what we ought to pray for, and how we ought to pray, what matter of desire, what manner of address would most please himself, would best become us, has here dictated to us a most perfect and universal form of prayer, comprehending all our real wants, expressing all our lawful desires; a complete directory and full exercise of all our devotions. Thus – For these things; sometimes in these words, at least in this manner, short, close, full. This prayer consists of three parts, the preface, the petitions, and the conclusion. The preface, Our Father, who art in heaven, lays a general foundation for prayer, comprising what we must first know of God, before we can pray in confidence of being heard. It likewise points out to us our that faith, humility, love, of God and man, with which we are to approach God in prayer.

10. Our Father – Who art good and gracious to all, our Creator, our Preserver; the Father of our Lord, and of us in him, thy children by adoption and grace: not my Father only, who now cry unto thee, but the Father of the universe, of angels and men: who art in heaven – Beholding all things, both in heaven and earth; knowing every creature, and all the works of every creature, and every possible event from everlasting to everlasting: the almighty Lord and Ruler of all, superintending and disposing all things; in heaven – Eminently there, but not there alone, seeing thou fillest heaven and earth. II.

1. Hallowed be thy name – Mayest thou, O Father, he truly known by all intelligent beings, and with affections suitable to that knowledge: mayest thou be duly honoured, loved, feared, by all in heaven and in earth, by all angels and all men.

2. Thy kingdom come – May thy kingdom of grace come quickly, and swallow up all the kingdoms of the earth: may all mankind, receiving thee, O Christ, for their king, truly believing in thy name, be filled with righteousness, and peace, and joy; with holiness and happiness, till they are removed hence into thy kingdom of glory, to reign with thee for ever and ever.

3. Thy will be done on earth, as it is in heaven – May all the inhabitants of the earth do thy will as willingly as the holy angels: may these do it continually even as they, without any interruption of their willing service; yea, and perfectly as they: mayest thou, O Spirit of grace, through the blood of the everlasting covenant, make them perfect in every good work to do thy will, and work in them all that is well pleasing in thy sight.

4. Give us – O Father (for we claim nothing of right, but only of thy free mercy) this day – (for we take no thought for the morrow) our daily bread – All things needful for our souls and bodies: not only the meat that perisheth, but the sacramental bread, and thy grace, the food which endureth to everlasting life.

5. And forgive us our debts, as we also forgive our debtors – Give us, O Lord, redemption in thy blood, even the forgiveness of sins: as thou enablest us freely and fully to forgive every man, so do thou forgive all our trespasses.

6. And lead us not into temptation, but deliver us from evil – Whenever we are tempted, O thou that helpest our infirmities, suffer us not to enter into temptation; to be overcome or suffer loss thereby; but make a way for us to escape, so that we may be more than conquerors, through thy love, over sin and all the consequences of it. Now the principal desire of a Christian’s heart being the glory of God, (ver. 9, 10, ) and all he wants for himself or his brethren being the daily bread of soul and body, (or the support of life, animal and spiritual, ) pardon of sin, and deliverance from the power of it and of the devil, (ver. 11, 12, 13, ) there is nothing beside that a Christian can wish for; therefore this prayer comprehends all his desires. Eternal life is the certain consequence, or rather completion of holiness.

III. For thine is the kingdom – The sovereign right of all things that are or ever were created: The power – the executive power, whereby thou governest all things in thy everlasting kingdom: And the glory – The praise due from every creature, for thy power, and all thy wondrous works, and the mightiness of thy kingdom, which endureth through all ages, even for ever and ever. It is observable, that though the doxology, as well as the petitions of this prayer, is threefold, and is directed to the Father, Son, and Holy Ghost distinctly, yet is the whole fully applicable both to every person, and to the ever – blessed and undivided trinity. Luke xi, 2.

14. Mark xi, 25.

16. When ye fast? – Our Lord does not enjoin either fasting, alms- deeds, or prayer: all these being duties which were before fully established in the Church of God. Disfigure – By the dust and ashes which they put upon their heads, as was usual at the times of solemn humiliation.

17. Anoint thy head – So the Jews frequently did. Dress thyself as usual.

19. Lay not up for yourselves – Our Lord here makes a transition from religious to common actions, and warns us of another snare, the love of money, as inconsistent with purity of intention as the love of praise. Where rust and moth consume – Where all things are perishable and transient. He may likewise have a farther view in these words, even to guard us against making any thing on earth our treasure. For then a thing properly becomes our treasure, when we set our affections upon it. Luke xii, 33.

21. Luke xi, 34.

22. The eye is the lamp of the body – And what the eye is to the body, the intention is to the soul. We may observe with what exact propriety our Lord places purity of intention between worldly desires and worldly cares, either of which directly tend to destroy. If thine eye be single – Singly fixed on God and heaven, thy whole soul will be full of holiness and happiness. If thine eye be evil – Not single, aiming at any thing else.

24. Mammon – Riches, money; any thing loved or sought, without reference to God. Luke xvi, 13.

25. And if you serve God, you need be careful for nothing. Therefore take not thought – That is, be not anxiously careful. Beware of worldly cares; for these are as inconsistent with the true service of God as worldly desires. Is not the life more than meat? – And if God give the greater gift, will he deny the smaller? Luke xii, 22.

27. And which of you – If you are ever so careful, can even add a moment to your own life thereby? This seems to be far the most easy and natural sense of the words.

29. Solomon in all his glory was not arrayed like one of these – Not in garments of so pure a white. The eastern monarchs were often clothed in white robes.

30. The grass of the field – is a general expression, including both herbs and flowers. Into the still – This is the natural sense of the passage. For it can hardly be supposed that grass or flowers should be thrown into the oven the day after they were cut down. Neither is it the custom in the hottest countries, where they dry fastest, to heat ovens with them. If God so clothe – The word properly implies, the putting on a complete dress, that surrounds the body on all sides; and beautifully expresses that external membrane, which (like the skin in a human body) at once adorns the tender fabric of the vegetable, and guards it from the injuries of the weather. Every microscope in which a flower is viewed gives a lively comment on this text.

31. Therefore take not thought – How kind are these precepts! The substance of which is only this, Do thyself no harm! Let us not be so ungrateful to him, nor so injurious to ourselves, as to harass and oppress our minds with that burden of anxiety, which he has so graciously taken off. Every verse speaks at once to the understanding, and to the heart. We will not therefore indulge these unnecessary, these useless, these mischievous cares. We will not borrow the anxieties and distresses of the morrow, to aggravate those of the present day. Rather we will cheerfully repose ourselves on that heavenly Father, who knows we have need of these things; who has given us the life, which is more than meat, and the body, which is more than raiment. And thus instructed in the philosophy of our heavenly Master, we will learn a lesson of faith and cheer. fulness from every bird of the air, and every flower of the field.

33. Seek the kingdom of God and his righteousness – Singly aim at this, that God, reigning in your heart, may fill it with the righteousness above described. And indeed whosoever seeks this first, will soon come to seek this only.

34. The morrow shall take thought for itself – That is, be careful for the morrow when it comes. The evil thereof – Speaking after the manner of men. But all trouble is, upon the whole, a real good. It is good physic which God dispenses daily to his children, according to the need and the strength of each.

Read this Psalm and use it as a guide for personal worship and praise. Consider the commentary which follows by John Wesley.

 John Wesley’s Notes:

1. The gods – Before kings and princes.

2. Temple – 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.

4. The kings – A prophecy of the calling of the Gentiles. Hear – The gospel preached among then.

5. The ways – His wonderful counsel and gracious providences.

8. Perfect – 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.

 Read this chapter in your favorite Bible or web site from the heart of Peter addressing the early Christians, and then consider the following commentary by John Wesley:

1. Wherefore laying aside – As inconsistent with that pure love. All dissimulation – Which is the outward expression of guile in the heart.

2. Desire – Always, as earnestly as new born babes do, chap. i, 3. The milk of the word – That word of God which nourishes the soul as milk does the body, and which is sincere, pure from all guile, so that none are deceived who cleave to it. That you may grow thereby – In faith, love, holiness, unto the full stature of Christ.

3. Since ye have tasted – Sweetly and experimentally known.

4. To whom coming – By faith. As unto a living stone – Living from eternity; alive from the dead. There is a wonderful beauty and energy in these expressions, which describe Christ as a spiritual foundation, solid, firm, durable; and believers as a building erected upon it, in preference to that temple which the Jews accounted their highest glory. And St. Peter speaking of him thus, shows he did not judge himself, but Christ, to be the rock on which the church was built. Rejected indeed by men – Even at this day, not only by Jews, Turks, heathens, infidels; but by all Christians, so called, who live in sin, or who hope to be saved by their own works. But chosen of God – From all eternity, to be the foundation of his church. And precious – In himself, in the sight of God, and in the eyes of all believers.

5. Ye – Believers. As living stones – Alive to God through him. Are built up – In union with each other. A spiritual house – Being spiritual yourselves, and an habitation of God through the Spirit. An holy priesthood – Consecrated to God, and “holy as he is holy.” To offer up – Your souls and bodies, with all your thoughts, words, and actions, as spiritual sacrifices to God.

6. He that believeth shall not be confounded – In time or in eternity. Isaiah xxviii, 16.

7. To them who believe, he is become the head of the corner – The chief corner stone, on which the whole building rests. Unbelievers too will at length find him such to their sorrow, Matt. xxi, 44. Psalm cxviii, 22.

8. Who stumble, whereunto also they were appointed – They who believe not, stumble, and fall, and perish for ever; God having appointed from all eternity, “he that believeth not shall be damned.”

9. But ye – Who believe in Christ Are – In a higher sense than ever the Jews were. A chosen or elect race, a royal priesthood – “Kings and priests unto God,” Rev. i, 6. As princes, ye have power with God, and victory over sin, the world, and the devil: as priests, ye are consecrated to God, for offering spiritual sacrifices. Ye Christians are as one holy nation, under Christ your King. A purchased people – Who are his peculiar property. That ye may show forth – By your whole behaviour, to all mankind. The virtues – The excellent glory, the mercy, wisdom, and power of him, Christ, who hath called you out of the darkness of ignorance, error, sin, and misery.

10. Who in time past were not a people – Much less the people of God; but scattered individuals of many nations. The former part of the verse particularly respects the gentiles; the latter, the Jews.

11. Here begins the exhortation drawn from the second motive. Sojourners: pilgrims – The first word properly means, those who are in a strange house; the second, those who are in a strange country. You sojourn in the body; you are pilgrims in this world. Abstain from desires of anything in this house, or in this country.

12. Honest – Not barely unblamable, but virtuous in every respect. But our language sinks under the force, beauty, and copiousness of the original expressions. That they by your good works which they shall behold – See with their own eyes. May glorify God – By owning his grace in you, and following your example. In the day of visitation – The time when he shall give them fresh offers of his mercy.

13. Submit yourselves to every ordinance of man – To every secular power. Instrumentally these are ordained by men; but originally all their power is from God.

14. Or to subordinate governors, or magistrates.

15. The ignorance – Of them who blame you, because they do not know you: a strong motive to pity them.

16. As free – Yet obeying governors, for God’s sake.

17. honour all men – As being made in the image of God, bought by his Son, and designed for his kingdom. honour the king – Pay him all that regard both in affection and action which the laws of God and man require.

18. Servants – Literally, household servants. With all fear – Of offending them or God. Not only to the good – Tender, kind. And gentle – Mild, easily forgiving.

19. For conscience toward God – From a pure desire of pleasing him. Grief – Severe treatment.

21. Hereunto are ye – Christians. Called – To suffer wrongfully. Leaving you an example – When he went to God. That ye might follow his steps – Of innocence and patience.

22, 23. In all these instances the example of Christ is peculiarly adapted to the state of servants, who easily slide either into sin or guile, reviling their fellowservants, or threatening them, the natural result of anger without power. He committed himself to him that judgeth righteously – The only solid ground of patience in affliction. Isaiah liii, 4, 6, 7, 9.

24. Who himself bore our sins – That is, the punishment due to them. In his afflicted, torn, dying body on the tree – The cross, whereon chiefly slaves or servants were wont to suffer. That we being dead to sin – Wholly delivered both from the guilt and power of it: indeed, without an atonement first made for the guilt, we could never have been delivered from the power. Might live to righteousness – Which is one only. The sins we had committed, and he bore, were manifold.

25. The bishop – The kind observer, inspector, or overseer of your souls.

I Peter 5

This chapter speaks to Christian servant-leaders, from the heart and life of one of the foremost leaders. John Wesley (another great leader of the church) writes comments which are most insightful.

1. I who am a fellow-elder – So the first though not the head of the apostles appositely and modestly styles himself. And a witness of the sufferings of Christ – Having seen him suffer, and now suffering for him.

2. Feed the flock – Both by doctrine and discipline. Not by constraint – Unwillingly, as a burden. Not for filthy gain – Which, if it be the motive of acting, is filthy beyond expression. O consider this, ye that leave one flock and go to another, merely because there is more gain, a large salary! Is it not astonishing that men can see no harm in this? that it is not only practiced, but avowed, all over the nation?

3. Neither as lording over the heritage – Behaving in a haughty, domineering manner, as though you had dominion over their conscience. The word translated heritage, is, literally, the portions. There is one flock under the one chief Shepherd; but many portions of this, under many pastors. But being examples to the flock – This procures the most ready and free obedience.

5. Ye younger, be subject to the elder – In years. And be all – Elder or younger. Subject to each other – Let every one be ready, upon all occasions, to give up his own will. Be clothed with humility-Bind it on, (so the word signifies,) so that no force may be able to tear it from you. James iv, 6; Prov. iii, 34

6. The hand of God – Is in all troubles.

7. Casting all your care upon him – In every want or pressure.

8. But in the mean time watch. There is a close connection between this, and the duly casting our care upon him. How deeply had St. Peter himself suffered for want of watching! Be vigilant – As if he had said, Awake, and keep awake. Sleep no more: be this your care. As a roaring lion – Full of rage. Seeking – With all subtilty likewise. Whom he may devour or swallow up – Both soul and body.

9. Be the more steadfast, as ye know the same kind of afflictions are accomplished in – That is, suffered by, your brethren, till the measure allotted them is filled up.

10. Now the God of all grace – By which alone the whole work is begun, continued, and finished in your soul. After ye have suffered a while – A very little while compared with eternity. Himself – Ye have only to watch and resist the devil: the rest God will perform. Perfect – That no defect may remain. Stablish – That nothing may overthrow you. Strengthen – That ye may conquer all adverse power. And settle you – As an house upon a rock. So the apostle, being converted, does now “strengthen his brethren.”

12. As I suppose – As I judge, upon good grounds, though not by immediate inspiration. I have written – That is, sent my letter by him. Adding my testimony – To that which ye before heard from Paul, that this is the true gospel of the grace of God.

13. The church that is at Babylon – Near which St. Peter probably was, when he wrote this epistle. Elected together with you – Partaking of the same faith with you. Mark – It seems the evangelist. My son – Probably converted by St. Peter. And he had occasionally served him, “as a son in the gospel.”

I Peter 4

This chapter from the pen of the apostle Peter provides direction for daily living. John Wesley’s comments which follow shed light on these verses.

John Wesley’s Notes:

1. Arm yourselves with the same mind – Which will be armour of proof against all your enemies. For he that hath suffered in the flesh – That hath so suffered as to be thereby made inwardly and truly conformable to the sufferings of Christ. Hath ceased from sin – Is delivered from it.

2. That ye may no longer live in the flesh – Even in this mortal body. To the desires of men – Either your own or those of others. These are various; but the will of God is one.

3. Revellings, banquetings – Have these words any meaning now? They had, seventeen hundred years ago. Then the former meant, meetings to eat; meetings, the direct end of which was, to please the taste: the latter, meetings to drink: both of which Christians then ranked with abominable idolatries.

4. The same – As ye did once. Speaking evil of you – As proud, singular, silly, wicked and the like.

5. Who shall give account – Of this, as well as all their other ways. To him who is ready – So faith represents him now.

6. For to this end was the gospel preached – Ever since it was given to Adam. To them that are now dead – In their several generations. That they might be judged – That though they were judged. In the flesh according to the manner of men – With rash, unrighteous judgment. They might live according to the will and word of God, in the Spirit; the soul renewed after his image.

7. But the end of all things – And so of their wrongs, and your sufferings. Is at hand: be ye therefore sober, and watch unto prayer – Temperance helps watchfulness, and both of them help prayer. Watch, that ye may pray; and pray, that ye may watch.

8. Love covereth a multitude of sins – Yea, “love covereth all things.” He that loves another, covers his faults, how many soever they be. He turns away his own eyes from them; and, as far as is possible, hides them from others. And he continually prays that all the sinner’s iniquities may be forgiven and his sins covered. Meantime the God of love measures to him with the same measure into his bosom.

9. One to another – Ye that are of different towns or countries. Without murmuring – With all cheerfulness. Prov. x, 12.

10. As every one hath received a gift – Spiritual or temporal, ordinary or extraordinary, although the latter seems primarily intended. So minister it one to another – Employ it for the common good. As good stewards of the manifold grace of God – The talents wherewith his free love has intrusted you.

11. If any man speak, let him – In his whole conversation, public and private. Speak as the oracles of God – Let all his words be according to this pattern, both as to matter and manner, more especially in public. By this mark we may always know who are, so far, the true or false prophets. The oracles of God teach that men should repent, believe, obey. He that treats of faith and leaves out repentance, or does not enjoin practical holiness to believers, does not speak as the oracles of God: he does not preach Christ, let him think as highly of himself as he will. If any man minister – Serve his brother in love, whether in spirituals or temporals. Let him minister as of the ability which God giveth – That is, humbly and diligently, ascribing all his power to God, and using it with his might. Whose is the glory – of his wisdom, which teaches us to speak. And the might – Which enables us to act.

12. Wonder not at the burning which is among you – This is the literal meaning of the expression. It seems to include both martyrdom itself, which so frequently was by fire, and all the other sufferings joined with, or previous to, it; which is permitted by the wisdom of God for your trial. Be not surprised at this.

13. But as ye partake of the sufferings of Christ – chap. 1, while ye suffer for his sake, rejoice in hope of more abundant glory. For the measure of glory answers the measure of suffering; and much more abundantly.

14. If ye are reproached for Christ – Reproaches and cruel mockings were always one part of their sufferings. The Spirit of glory and of God resteth upon you – The same Spirit which was upon Christ, Luke iv, 18. He is here termed, the Spirit of glory, conquering all reproach and shame, and the Spirit of God, whose Son, Jesus Christ is. On their part he is blasphemed, but on your part he is glorified – That is, while they are blaspheming Christ, you glorify him in the midst of your sufferings, chap. 16.

15. Let none of you deservedly suffer, as an evildoer – In any kind.

16. Let him glorify God – Who giveth him the honour so to suffer, and so great a reward for suffering.

17. The time is come for judgment to begin at the house of God – God first visits his church, and that both in justice and mercy. What shall the end be of them that obey not the gospel – How terribly will he visit them! The judgments which are milder at the beginning, grow more and more severe. But good men, having already sustained their part, are only spectators of the miseries of the wicked.

18. If the righteous scarcely be saved – Escape with the utmost difficulty. Where shall the ungodly – The man who knows not God. And the open sinner appear – In that day of vengeance. The salvation here primarily spoken of is of a temporal nature. But we may apply the words to eternal things, and then they are still more awful. Prov. xi, 31.

19. Let them that suffer according to the will of God – Both for a good cause, and in a right spirit. Commit to him their souls – (Whatever becomes of the body) as a sacred depositum. In well doing – Be this your care, to do and suffer well: He will take care of the rest. As unto a faithful Creator – In whose truth, love, and power, ye may safely trust.

Psalm 25

Read this Psalm of David and allow the words of this prayer to become the words of your soul reaching out to God. Consider the comments by John Wesley that follow.

2. Ashamed – Disappointed of my hope.

3. Cause – Without any provocation of mine.

4. Teach – Teach me my duty, and cause me to keep close to it, notwithstanding all temptations.

8. Upright – Holy and true, in all his declarations and offers of mercy to sinners. Therefore – He will not be wanting to such poor sinners as I am, but will guide them into the way of life and peace.

9. The meek – Such as meekly submit themselves to God, and are desirous to be directed and governed by him. Judgment – In the paths of judgment, in the right way.

10. Paths – All the dealings of God with them, yea even those that are afflictive, are done in kindness and faithfulness to them.

11. For – Or, though (as this particle is often rendered) it be great. Possibly he speaks of his sin against Uriah and Bathsheba. Great – Or, much or manifold. For the Hebrew word signifies both great and much.

12. Chuse – Which God appointeth.

13. At ease – Hebrew. in Good; in the possession and enjoyment of the true good. The land – Canaan; which was given as an earnest of the whole Covenant of Grace, and all its promises.

14. The secret – His love and favour, which is called his secret, Job xxix, 4 Prov. iii, 32, because it is known to none but him that enjoyeth it. Will shew – He will make them clearly to understand it, both its duties and its blessings; neither of which ungodly men rightly understand.

15. Pluck – He will deliver me out of all my troubles.

20. Soul – My life.

22. Israel – If thou wilt not help me, yet spare thy people who suffer for my sake, and in my sufferings.

II Corinthians 6

Read this chapter in your favorite version and then consider these comments made by John Wesley, using his King James Version combined with his knowledge of the original Greek and church Fathers. His comment on verse 16 is rich.

1. We then not only beseech, but as fellow-labourers with you, who are working out your own salvation, do also exhort you, not to receive the grace of God – Which we have been now describing. In vain – We receive it by faith; and not in vain, if we add to this, persevering holiness.

2. For he saith – The sense is, As of old there was a particular time wherein God was pleased to pour out his peculiar blessing, so there is now. And this is the particular time: this is a time of peculiar blessing. Isaiah xlix, 8.

3. Giving, as far as in us lies, no offense, that the ministry be not blamed on our account.

4. But approving ourselves as the ministers of God – Such as his ministers ought to be. In much patience – Shown,

1. In afflictions, necessities, distresses – All which are general terms.

2. In stripes, imprisonments, tumults – Which are particular sorts of affliction, necessity, distress

3. In labours, watchings, fastings – Voluntarily endured. All these are expressed in the plural number, to denote a variety of them. In afflictions, several ways to escape may appear, though none without difficulty in necessities, one only, and that a difficult one; in distresses, none at all appears.

5. In tumults – The Greek word implies such attacks as a man cannot stand against, but which bear him hither and thither by violence.

6. By prudence – Spiritual divine; not what the world terms so. Worldly prudence is the practical use of worldly wisdom: divine prudence is the due exercise of grace, making spiritual understanding go as far as possible. By love unfeigned – The chief fruit of the Spirit.

7. By the convincing and converting power of God – Accompanying his word; and also attesting it by divers miracles. By the armour of righteousness on the right hand and the left – That is, on all sides; the panoply or whole armour of God.

8. By honour and dishonour – When we are present. By evil report and good report – When we are absent. Who could bear honour and good report, were it not balanced by dishonour? As deceivers – Artful, designing men. So the world represents all true ministers of Christ. Yet true – Upright, sincere, in the sight of God.

9. As unknown – For the world knoweth us not, as it knew him not. Yet well known – To God, and to those who are the seals of our ministry. As dying, yet behold – Suddenly, unexpectedly, God interposes, and we live.

10. As sorrowing – For our own manifold imperfections, and for the sins and sufferings of our brethren. Yet always rejoicing – In present peace, love, power, and a sure hope of future glory. As having nothing, yet possessing all things – For all things are ours, if we are Christ’s. What a magnificence of thought is this!

11. From the praise of the Christian ministry, which he began chap. ii, 14, he now draws his affectionate exhortation. O ye Corinthians – He seldom uses this appellation. But it has here a peculiar force. Our mouth is opened toward you – With uncommon freedom, because our heart is enlarged – In tenderness.

12. Ye are not straitened in us – Our heart is wide enough to receive you all. But ye are straitened in your own bowels – Your hearts are shut up, and so not capable of the blessings ye might enjoy.

13. Now for a recompence of the same – Of my parental tenderness. I speak as to my children – I ask nothing hard or grievous. Be ye also enlarged – Open your hearts, first to God, and then to us, so chap. viii, 5, that God may “dwell in you,” 2 Cor. vi, 16; vii, 1; and that ye may “receive us,” chap. vii, 2.

14. Be not unequally yoked with unbelievers – Christians with Jews or heathens. The apostle particularly speaks of marriage. But the reasons he urges equally hold against any needless intimacy with them. Of the five questions that follow, the three former contain the argument; the two latter, the conclusion.

15. What concord hath Christ – Whom ye serve. With Belial – To whom they belong.

16. What agreement hath the temple of God with idols – If God would not endure idols in any part of the land wherein he dwelt, how much less, under his own roof! He does not say, with the temple of idols, for idols do not dwell in their worshippers. As God hath said – To his ancient church, and in them to all the Israel of God. I will dwell in them, and walk in them – The former signifying his perpetual presence; the latter, his operation. And I will be to them a God, and they shall be to me a people – The sum of the whole gospel covenant. Lev. xxvi, 11, &c.

17. Touch not the unclean person – Keep at the utmost distance from him. And I will receive you – Into my house and family. Isaiah lii, 11; Zephaniah iii, 19, 20.

18. And ye shall be to me for sons and for daughters, saith the Lord Almighty – The promise made to Solomon, 1 Chr. xxviii, 6, is here applied to all believers; as the promise made particularly to Josh. is applied to them, Heb. xiii, 5. Who can express the worth, who can conceive the dignity, of this divine adoption? Yet it belongs to all who believe the gospel, who have faith in Christ. They have access to the Almighty; such free and welcome access, as a beloved child to an indulgent father. To him they may fly for aid in every difficulty, and from him obtain a supply in all their wants. Isaiah xliii, 6.

II Corinthians 9   Read this great chapter on generosity as the apostle Paul writes to the church he founded in Corinth about an offering he is gathering to take to the Christians in Jerusalem who are suffering economically due to the profession of their faith in Christ. John Wesley’s notes follow with his eighteenth century insights that are fresh for the twenty-first century.

John Wesley’s Notes:

1. To write to you – Largely.

2. I boast to them of Macedonia – With whom he then was.

3. I have sent the above mentioned brethren before me.

5. Spoken of before – By me, to the Macedonians. Not as a matter of covetousness – As wrung by importunity from covetous persons.

6. He that soweth sparingly shall reap sparingly; he that soweth bountifully shall reap bountifully – A general rule. God will proportion the reward to the work, and the temper whence it proceeds.

7. Of necessity – Because he cannot tell how to refuse.

8. How remarkable are these words! Each is loaded with matter and increases all the way it goes. All grace – Every kind of blessing. That ye may abound to every good work – God gives us everything, that we may do good therewith, and so receive more blessings. All things in this life, even rewards, are, to the faithful, seeds in order to a future harvest. Prov. xxii, 9

9. He hath scattered abroad – (A generous word.) With a full hand, without any anxious thought which way each grain falls. His righteousness – His beneficence, with the blessed effects of it. Remaineth for ever – Unexhausted, God still renewing his store. Psalm cxii, 9

10. And he who supplieth seed – Opportunity and ability to help others. And bread – All things needful for your own souls and bodies. Will continually supply you with that seed, yea, multiply it to you more and more. And increase the fruits of your righteousness – The happy effects of your love to God and man. Isaiah lv, 10

11. Which worketh by us thanksgiving to God – Both from us who distribute, and them who receive, your bounty.

13. Your avowed subjection – Openly testified by your actions. To all men – Who stand in need of it.

15. His unspeakable gift – His outward and inward blessings, the number and excellence of which cannot be uttered.

Ephesians 2  

 Read this powerful chapter of scripture (included here in the King James Version because this is the translation Wesley used) and then consider John Wesley’s notes that follow.

1. And he hath quickened you – In the nineteenth and twentieth verses of the preceding chapter, St. Paul spoke of God’s working in them by the same almighty power whereby he raised Christ from the dead. On the mention of this he, in the fulness of his heart, runs into a flow of thought concerning the glory of Christ’s exaltation in the three following verses. He here resumes the thread of his discourse. Who were dead – Not only diseased, but dead; absolutely void of all spiritual life; and as incapable of quickening yourselves, as persons literally dead. In trespasses and sins-Sins seem to be spoken chiefly of the gentiles, who knew not God; trespasses, of the Jews, who had his law, and yet regarded it not, ver. 5. The latter herein obeyed the flesh; the former, the prince of the power of the air.

2. According to the course of this world – The word translated course properly means a long series of times, wherein one corrupt age follows another. According to the prince of the power of the air – The effect of which power all may perceive, though all do not understand the cause of it: a power unspeakably penetrating and widely diffused; but yet, as to its baneful influences, beneath the orb of believers. The evil spirits are united under one head, the seat of whose dominion is in the air. Here he sometimes raises storms, sometimes makes visionary representations, and is continually roving to and fro. The spirit that now worketh – With mighty power; and so he did, and doth in all ages. In the sons of disobedience – In all who do not believe and obey the gospel.

3. Among whom we – Jews. Also, formerly had our conversation: doing the will of the flesh – In gross, brutal sins. And of the mind – By spiritual, diabolical wickedness. In the former clause, flesh denotes the whole evil nature; in the latter, the body opposed to the soul. And were by nature – That is, in our natural state. Children of wrath – Having the wrath of God abiding on us, even as the gentiles. This expression, by nature, occurs also, Gal. iv, 8; Rom. ii, 14; and thrice in the eleventh chapter. But in none of these places does it signify, by custom, or practice, or customary practice, as a late writer affirms. Nor can it mean so here For this would make the apostle guilty of gross tautology, their customary sinning having been expressed already, in the former part of the verse. But all these passages agree in expressing what belongs to the nature of the persons spoken of.

4. Mercy removes misery: love confers salvation.

5. He hath quickened us together with Christ – In conformity to him, and by virtue of our union with him. By grace ye are saved – Grace is both the beginning and end. The apostle speaks indifferently either in the first or second person; the Jews and gentiles being in the same circumstance, both by nature and by grace. This text lays the axe to the very root of spiritual pride, and all glorying in ourselves. Therefore St. Paul, foreseeing the backwardness of mankind to receive it, yet knowing the absolute necessity of its being received, again asserts the very same truth, ver. 8, in the very same words.

6. And hath raised us up together – Both Jews and gentiles already in spirit; and ere long our bodies too will be raised. And made us all sit together in heavenly places – This is spoken by way of anticipation. Believers are not yet possessed of their seats in heaven; but each of them has a place prepared for him.

7. The ages to come – That is, all succeeding ages.

8. By grace ye are saved through faith – Grace, without any respect to human worthiness, confers the glorious gift. Faith, with an empty hand, and without any pretense to personal desert, receives the heavenly blessing. And this is not of yourselves – This refers to the whole preceding clause, That ye are saved through faith, is the gift of God.

9. Not by works – Neither this faith nor this salvation is owing to any works you ever did, will, or can do.

10. For we are his workmanship – Which proves both that salvation is by faith, and that faith is the gift of God. Created unto good works – That afterwards we might give ourselves to them. Which God had before preprepared – The occasions of them: so we must still ascribe the whole to God. That we might walk in them – Though not be justified by them.

11. Wherefore remember – Such a remembrance strengthens faith, and increases gratitude. That ye being formerly gentiles in the flesh – Neither circumcised in body nor in spirit. Who were accordingly called the uncircumcision – By way of reproach. By that which is called the circumcision – By those who call themselves the circumcised, and think this a proof that they are the people of God; and who indeed have that outward circumcision which is performed by hands in the flesh.

12. Were at that time without Christ – Having no faith in, or knowledge of, him. Being aliens from the commonwealth of Israel – Both as to their temporal privileges and spiritual blessings. And strangers to the covenants of promise – The great promise in both the Jewish and Christian covenant was the Messiah. Having no hope – Because they had no promise whereon to ground their hope. And being without God – Wholly ignorant of the true God, and so in effect atheists. Such in truth are, more or less, all men, in all ages, till they know God by the teaching of his own Spirit. In the world – The wide, vain world, wherein ye wandered up and down, unholy and unhappy.

13. Far off – From God and his people. Nigh – Intimately united to both.

14. For he is our peace – Not only as he purchased it, but as he is the very bond and center of union. He who hath made both – Jews and gentiles, one church. The apostle describes,

1. The conjunction of the gentiles with Israel, ver. 14, 15. And,

2. The conjunction of both with God, ver. 15-18. Each description is subdivided into two parts. And the former part of the one, concerning abolishing the enmity, answers the former part of the other; the latter part of the one, concerning the evangelical decrees, the latter part of the other. And hath broken down the middle wall of partition – Alluding to that wall of old, which separated the court of Israel from the court of the gentiles. Such a wall was the ceremonial law, which Christ had now taken away.

15. Having abolished by his suffering in the flesh the cause of enmity between the Jews and gentiles, even the law of ceremonial commandments, through his decrees – Which offer mercy to all; see Colossians ii, 14. That he might form the two – Jew and gentile. Into one new man – one mystical body.

16. In one body – One church. Having slain – By his own death on the cross. The enmity – Which had been between sinners and God.

17. And he came – After his resurrection. And preached peace – By his ministers and his Spirit. To you – Gentiles. That were afar off – At the utmost distance from God. And to them that were nigh – To the Jews, who were comparatively nigh, being his visible church.

18. For through him, we both – Jews and gentiles. Have access – Liberty of approaching, by the guidance and aid of one Spirit to God as our Father. Christ, the Spirit, and the Father, the three-one God, stand frequently in the same order.

19. Therefore ye are no longer strangers, but citizens of the heavenly Jerusalem; no longer foreigners, but received into the very family of God.

20. And are built upon the foundation of the apostles and prophets – As the foundation sustains the building, so the word of God, declared by the apostles and prophets, sustains the faith of all believers. God laid the foundation by them; but Christ himself is the chief corner-stone of the foundation. Elsewhere he is termed the foundation itself, 1 Cor. iii, 11.

21. On whom all the building fitly framed together – The whole fabric of the universal church rises up like a great pile of living materials. Into an holy temple in the Lord – Dedicated to Christ, and inhabited by him, in which he displays his presence, and is worshipped and glorified. What is the temple of Diana of the Ephesians, whom ye formerly worshipped, to this?