JOHN WESLEY'S NOTES
ON THE WHOLE BIBLE
THE NEW TESTAMENT
by John Wesley
PREFACE
1. For many years I have had a desire of setting down and laying together, what has occurred to my mind, either in reading, thinking, or conversation, which might assist serious persons, who have not the advantage of learning, in understanding the New Testament. But I have been continually deterred from attempting any thing of this kind, by a deep sense of my own inability: of my want, not only of learning for such a work, but much more, of experience and wisdom. This has often occasioned my laying aside the thought. And when, by much importunity, I have been prevailed upon to resume it, still I determined to delay it as long as possible, that (if it should please God) I might finish my work and my life together.
2. But having lately had a loud call from God to arise and go hence, I am convinced that if I attempt any thing of this kind at all, I must not delay any longer. My day is far spent, and (even in a natural way) the shadows of the evening come on apace. And I am the rather induced to do what little I can in this way, because I can do nothing else: being prevented, by my present weakness, from either travelling or preaching. But, blessed be God, I can still read, and write, and think. O that it may be to his glory!
3. It will be easily discerned, even from what I have said already, and much more from the notes themselves, that they were not principally designed for men of learning; who are provided with many other helps: and much less for men of long and deep experience in the ways and word of God. I desire to sit at their feet, and to learn of them. But I write chiefly for plain unlettered men, who understand only their mother tongue, and yet reverence and love the word of God, and have a desire to save their souls.
4. In order to assist these in such a measure as I am able, I design first to set down the text itself, for the most part, in the common English translation, which is, in general, (so far as I can judge) abundantly the best that I have seen. Yet I do not say it is incapable of being brought, in several places, nearer to the original. Neither will I affirm, that the Greek copies from which this translation was made, are always the most correct. And therefore I shall take the liberty, as occasion may require, to make here and there a small alteration.
5. I am very sensible this will be liable to objections: nay, to objections of quite opposite kinds. Some will probably think, the text is altered too much; and others, that it is altered too little. To the former I would observe, that I never knowingly, so much as in one place, altered it for altering sake: but there, and there only, where first, the sense was made better, stronger, clearer, or more consistent with the context: secondly, where the sense being equally good, the phrase was better or nearer the original. To the latter, who think the alterations too few, and that the translation might have been nearer still, I answer, this is true: I acknowledge it might. But what valuable end would it have answered, to multiply such trivial alterations as add neither clearness nor strength to the text? This I could not prevail upon myself to do: so much the less because there is, to my apprehension, I know not what, peculiarly solemn and venerable in the old language of our translation. And suppose this a mistaken apprehension, and an instance of human infirmity; yet, is it not an excusable infirmity, to be unwilling to part with what we have been long accustomed to; and to love the very words by which God has often conveyed strength or comfort to our souls!
6. I have endeavoured to make the notes as short as possible that the comment may not obscure or swallow up the text: and as plain as possible, in pursuance of my main design, to assist the unlearned reader: for this reason I have studiously avoided, not only all curious and critical inquiries, and all use of the learned languages, but all such methods of reasoning and modes of expression as people in common life are unacquainted with: for the same reason, as I rather endeavour to obviate than to propose and answer questions, so I purposely decline going deep into many difficulties, lest I should leave the ordinary reader behind me.
7. I once designed to write down barely what occurred, to my own mind, consulting none but the inspired writers. But no sooner was I acquainted with that great light of the Christian world, (lately gone to his reward, ) Bengelius, than I entirely changed my design, being thoroughly convinced it might be of more service to the cause of religion, were I barely to translate his Gnomon Novi Testamenti, than to write many volumes upon it. Many of his excellent notes I have therefore translated. Many more I have abridged, omitting that part which was purely critical, and giving the substance of the rest. Those various readings likewise, which he has showed to have a vast majority of ancient copies and translations on their side, I have without scruple incorporated with the text; which, after his manner, I have divided all along (though not omitting the common division into chapters and verses, which is of use on various accounts) according to the matter it contains, making a larger or smaller pause, just as the sense requires. And even this is such a help in many places, as one who has not tried it can scarcely conceive.
8. I am likewise indebted for some useful observations to Dr. Heylin's Theological Lectures: and for many more to Dr. Guyse, and to the Family Expositor of the late pious and learned Dr. Doddridge. It was a doubt with me for some time, whether I should not subjoin to every note I received from them the name of the author from whom it was taken; especially considering I had transcribed some, and abridged many more, almost in the words of the author. But upon further consideration, I resolved to name none, that nothing might divert the mind of the reader from keeping close to the point in view, and receiving what was spoken only according to its own intrinsic value.
9. I cannot flatter myself so far (to use the words of one of the above-named writers) as to imagine that I have fallen into no mistakes in a work of so great difficulty. But my own conscience acquits me of having designedly misrepresented any single passage of Scripture, or of having written one line with a purpose of inflaming the hearts of Christians against each other. God forbid that I should make the words of the most gentle and benevolent Jesus a vehicle to convey such poison. Would to God that all the party names, and unscriptural phrases and forms, which have divided the Christian world, were forgot: and that we might all agree to sit down together, as humble, loving disciples, at the feet of our common Master, to hear his word, to imbibe his Spirit, and to transcribe his life in our own!
10. Concerning the Scriptures in general, it may be observed, the word of the living God, which directed the first patriarchs also, was, in the time of Moses, committed to writing. To this were added, in several succeeding generations, the inspired writings of the other prophets. Afterward, what the Son of God preached, and the Holy Ghost spake by the apostles, the apostles and evangelists wrote. - This is what we now style the Holy Scripture: this is that word of God which remaineth forever: of which, though heaven and earth pass away, one jot or tittle shall not pass away. The Scripture therefore of the Old and New Testament is a most solid and precious system of Divine truth. Every part thereof is worthy of God; and all together are one entire body, wherein is no defect, no excess. It is the fountain of heavenly wisdom, which they who are able to taste, prefer to all writings of men, however wise, or learned, or holy.
11. An exact knowledge of the truth was accompanied in the inspired writers with an exactly regular series of arguments, a precise expression of their meaning, and a genuine vigour of suitable affections. The chain of argument in each book is briefly exhibited in the table prefixed to it, which contains also the sum thereof, and may be of more use than prefixing the argument to each chapter; the division of the New Testament into chapters having been made in the dark ages, and very incorrectly; often separating things that are closely joined, and joining those that are entirely distinct from each other.
12. In the language of the sacred writings, we may observe the utmost depth, together with the utmost ease. All the elegancies of human composures sink into nothing before it: God speaks not as man, but as God. His thoughts are very deep: and thence his words are of inexhaustible virtue. And the language of his messengers also is exact in the highest degree: for the words which were given them accurately answered the impression made upon their minds: and hence Luther says, "Divinity is nothing but a grammar of the language of the Holy Ghost." To understand this thoroughly, we should observe the emphasis which lies on every word; the holy affections expressed thereby, and the tempers shown by every writer. But how little are these, the latter especially, regarded? Though they are wonderfully diffused through the whole New Testament, and are in truth a continued commendation of him who acts, or speaks, or writes.
13. The New Testament is all those sacred writings in which the New Testament or covenant is described. The former part of this contains the writings of the evangelists and apostles: the latter, the Revelation of Jesus Christ. In the former is, first, the history of Jesus Christ, from his coming in the flesh to his ascension into heaven; then the institution and history of the Christian Church, from the time of his ascension. The Revelation delivers what is to be, with regard to Christ, the Church, and the universe, till the consummation of all things. BRISTOL HOT-WELLS, January 4, 1754.
NOTES ON THE GOSPEL ACCORDING TO ST. MATTHEW
THE Gospel (that is, good tidings) means a book containing the good tidings of our salvation by Jesus Christ. St. Mark in his Gospel presupposes that of St. Matthew, and supplies what is omitted therein. St. Luke supplies what is omitted by both the former: St. John what is omitted by all the three. St. Matthew particularly points out the fulfilling of the prophecies for the conviction of the Jews. St. Mark wrote a short compendium, and yet added many remarkable circumstances omitted by St. Matthew, particularly with regard to the apostles, immediately after they were called. St. Luke treated principally of the office of Christ, and mostly in a historical manner. St. John refuted those who denied his Godhead: each choosing to treat more largely on those things, which most suited the time when, and the persons to whom, he wrote.
The Gospel according to St. Matthew contains,
I. The birth of Christ, and what presently followed it
a. His genealogy Chap i. 1-17
b. His birth 18-25
c. The coming of the wise men ii, 1-12
d. His flight into Egypt, and return 13-23
II. The introduction
a. John the Baptist iii, 1-12
b. The baptism of Christ 13-17
c. His temptation and victory iv, 1-11
III. The actions and words by which Jesus proved he was the Christ
a. At Capernaum 12-16
Where we may observe
2. Calling Andrew and Peter, James and John 18-22
3. Preaching and healing, 23-25
4. Sermon on the mount v, vi, vii
5. Healing the leper viii, 1-4
6. The centurion's servant 5-13
8. Many that were sick 16-17
b. In his journey (wherein he admonished two that offered to follow him) over the sea. Here we may observe
1. His dominion over the winds and seas 18-27
2. The devils passing from the men into the swine 28-34
c. At Capernaum again Here, ix,
1. He cures the paralytic 1-8
2. Calls Matthew, and defends his conversing with publicans and sinners
3. Answers concerning fasting 14-17
4. Raises Jairus's daughter (after curing the issue of blood). 18-26
5. Gives sight to two blind men 27-31
6. Dispossesses the demoniac 32-34
7. Goes through the cities, and directs to pray for labourers. 35-38
8. Sends and instructs labourers, and preaches himself. x, 1; xi, 1
9. Answers the message of John 2-6
10. Commends John, reproves the unbelieving cities, invites the weary
11. Defends the disciples' plucking the corn Chap. xii, 1-8
12. Heals the withered hand 9-13
13. Retires from the Pharisees lying in wait 14-21
14. Cures the demoniac, while the people wonder, and the Pharisees blaspheming, are refuted 22-37
15. Reproves them that require a sign 38-45
16. Declares who are his relations, and 46-50
17. Teaches by parables xiii, 1-52
d. At Nazareth 53-58
e. In other places
1. Herod having killed John, doubts concerning Jesus. Jesus retiring, is sought for by the people xiv, 1-13
2. He heals the sick, and feeds five thousand 14-21
3. His voyage and miracles in the land of Gennesaret 22-36
4. Unwashen hands xv, 1-20
5. The woman of Canaan 21-28
6. Many sick healed 29-31
7. Four thousand fed 32-38
8. Those who require a sign reproved xv, 39; xvi, 1-4
9. The leaven of the Pharisees 5-12
IV. Predictions of his death and resurrection
a. The first prediction
1. Preparation for it by a confirmation that he is the Christ. 13-20
2. The prediction itself, and reproof of Peter 21-28
b. The second prediction
1. The transfiguration, and silence enjoined xvii, 1-13
2. The lunatic healed 14-21
3. The prediction itself 22-23
4. The tribute paid 24-27
5. Who is greatest in Christ's kingdom xviii, 1-20
6. The duty of forgiving our brother 21-35
c. The third prediction
1. Jesus departs out of Galilee xix, 1-2
2 Of divorce and celibacy 3-12
3. His tenderness to little children 13-15
4. The rich man drawing back, and hence 16-22 Of the salvation of the rich 23-26 Of the reward of following Christ 27-30 Of the last and the first xx, 1-16
5. The prediction itself 17-19
6. The request of James and John; humility enjoined 20-28
7. The two blind men cured 29-34
V. Transactions at Jerusalem before his passion
a. Sunday His royal entry into Jerusalem xxi, 1-11 His purging the temple 12-17
b. Monday The barren fig tree 18-22
c. Tuesday, transactions In the temple
1. The chief priests and elders confuted By a question concerning John's baptism 23-27 By the parables Of the two sons 28-32 Of the vineyard 33-44
2. Seek to lay hands on him 45-46
3. The parable of the marriage feast xxii, 1-14
4. He is questioned, concerning paying tribute 15-22 The resurrection 23-33 The great commandment 34-40
5. Christ's question concerning David's Lord 41-46 Caution concerning the scribes and Pharisees xxiii, 1-12 Severe reproof of them 13-36 and of Jerusalem 37-39 Out of the temple:
1. His discourse of the destruction of Jerusalem, and the end of the world Chap. xxiv, 1-51
2. The ten virgins, the talents; the last judgment . xxv, 1-46
VI. His passion and resurrection
A. His passion, death, and burial xxvi, 1-2
a. Wednesday His prediction xxvi, 1-2 The consultation of the chief priests and elders 3-5 Judas bargains to betray him 6-16
b. Thursday
1. In the day time The passover prepared 17-19
2. In the evening The traitor discovered 20-25 The Lord's Supper 26-29
3. In the night
1. Jesus foretells the cowardice of the apostles 33-35
2. Is in agony 36-46
3. Is apprehended, reproves Peter and the multitude; is forsaken of all
4. Is led to Caiaphas, falsely accused, owns himself the Son of God, is condemned, derided 57-68
5. Peter denies him and weeps 69-75
c. Friday
1. The height of his passion In the morning
1. Jesus is delivered to Pilate xxvii, 1-2
2. The death of Judas 3-10
3. Jesus's kingdom and silence 11-14
4. Pilate, though warned by his wife, condemns him 15-26
5. He is mocked and led forth 27-32 The third hour The vinegar and gall: the crucifixion; his garments divided; the inscription on the cross; the two robbers; blasphemies 33-44 From the sixth to the ninth hour The darkness, his last agony 45-49
2. His death 50 The veil rent, and a great earthquake 51-53 The centurion wonders; the women behold 54-56
d. Saturday The sepulchre secured 62-66
B. His resurrection
1. Testified to the women by an angel xxviii, 1-8 By our Lord himself
2. Denied by his adversaries 11-15
1. Proved to his apostles 16-20
ST. MATTHEW
1. The book of the generation of Jesus Christ — that is, strictly speaking, the account of his birth and genealogy. This title therefore properly relates to the verses that immediately follow: but as it sometimes signifies the history of a person, in that sense it may belong to the whole book. If there were any difficulties in this genealogy, or that given by St. Luke, which could not easily be removed, they would rather affect the Jewish tables, than the credit of the evangelists: for they act only as historians setting down these genealogies, as they stood in those public and allowed records. Therefore they were to take them as they found them. Nor was it needful they should correct the mistakes, if there were any. For these accounts sufficiently answer the end for which they are recited. They unquestionably prove the grand point in view, that Jesus was of the family from which the promised seed was to come. And they had more weight with the Jews for this purpose, than if alterations had been made by inspiration itself. For such alterations would have occasioned endless disputes between them and the disciples of our Lord. The son of David, the son of Abraham - He is so called, because to these he was more peculiarly promised; and of these it was often foretold the Messiah should spring. Luke iii, 31.
3. Of Thamar - St. Matthew adds the names of those women also, that were remarkable in the sacred history.
4. Naasson — who was prince of the tribe of Judah, when the Israelites entered into Canaan.
5. Obed begat Jesse — the providence of God was peculiarly shown in this, that Salmon, Boaz, and Obed, must each of them have been near a hundred years old, at the birth of his son here recorded.
6. David the king — particularly mentioned under this character, because his throne is given to the Messiah.
8. Jehoram begat Uzziah - Jehoahaz, Joash, and Amaziah coming between. So that he begat him mediately, as Christ is mediately the son of David and of Abraham. So the progeny of Hezekiah, after many generations, are called the sons that should issue from him, which he should beget, Isaiah xxxix, 7.
11. Josiah begat Jeconiah — mediately, Jehoiakim coming between. And his brethren - That is, his uncles. The Jews term all kinsmen brethren. About the time they were carried away — which was a little after the birth of Jeconiah.
16. The husband of Mary - Jesus was generally believed to be the son of Joseph. It was needful for all who believed this, to know, that Joseph was sprung from David. Otherwise they would not allow Jesus to be the Christ. Jesus, who is called Christ - The name Jesus respects chiefly the promise of blessing made to Abraham: the name Christ, the promise of the Messiah's kingdom, which was made to David. It may be further observed, that the word Christ in Greek, and Messiah in Hebrews, signify anointed, and imply the prophetic, priestly, and royal characters, which were to meet in the Messiah. Among the Jews, anointing was the ceremony whereby prophets, priests, and kings were initiated into those offices. And if we look into ourselves, we shall find a want of Christ in all these respects. We are by nature at a distance from God, alienated from him, and incapable of a free access to him. Hence we want a mediator, an intercessor, in a word, a Christ, in his priestly office. This regards our state with respect to God. And with respect to ourselves, we find a total darkness, blindness, ignorance of God, and the things of God. Now here we want Christ in his prophetic office, to enlighten our minds, and teach us the whole will of God. We find also within us a strange misrule of appetites and passions. For these we want Christ in his royal character, to reign in our hearts, and subdue all things to himself.
17. So all the generations — observe, in order to complete the three fourteens, David ends the first fourteen, and begins the second (which reaches to the captivity) and Jesus ends the third fourteen. When we survey such a series of generations, it is a natural and obvious reflection, how like the leaves of a tree one passeth away, and another cometh! Yet the earth still abideth. And with it the goodness of the Lord which runs from generation to generation, the common hope of parents and children. Of those who formerly lived upon earth, and perhaps made the most conspicuous figure, how many are there whose names are perished with them? How many, of whom only the names are remaining? Thus are we likewise passing away! And thus shall we shortly be forgotten! Happy are we, if, while we are forgotten by men, we are remembered by God! If our names, lost on earth, are at length found written in the book of life!
19. A just man — a strict observer of the law: therefore not thinking it right to keep her.
21. Jesus - That is, a Saviour. It is the same name with Joshua (who was a type of him) which properly signifies, The Lord, Salvation. His people - Israel. And all the Israel of God.
23. They shall call his name Emmanuel — to be called, only means, according to the Hebrews manner of speaking, that the person spoken of shall really and effectually be what he is called, and actually fulfil that title. Thus, Unto us a child is born - and his name shall be called Wonderful, Counsellor, the Mighty God, the Prince of Peace — that is, he shall be all these, though not so much nominally, as really, and in effect. And thus was he called Emmanuel; which was no common name of Christ, but points out his nature and office; as he is God incarnate, and dwells by his Spirit in the hearts of his people. It is observable, the words in Isaiah are, Thou (namely, his mother) shalt call; but here, They - that is, all his people, shall call - shall acknowledge him to be Emmanuel, God with us. Which being interpreted — this is a clear proof that St. Matthew wrote his Gospel in Greek, and not in Hebrew. Isaiah vii, 14.
25. He knew her not, till after she had brought forth. It cannot be inferred from hence, that he knew her afterward: no more than it can be inferred from that expression, 2 Sam. vi, 23, Michal had no child till the day of her death, that she had children afterward. Nor do the words that follow, the first-born son, alter the case. For there are abundance of places, wherein the term first born is used, though there were no subsequent children. Luke ii, 7.
1. Bethlehem of Judea - There was another Bethlehem in the tribe of
Zebulon. In the days of Herod - commonly called Herod the Great, born
at Ascalon. The scepter was now on the point of departing from Judah.
Among his sons were Archelaus, mentioned ver. 22; Herod Antipas,
mentioned chap. xiv, and Philip, mentioned Luke iii, 19. Herod Agrippa,
mentioned Acts xii, 1; &c., was his grandson. Wise men - The first
fruits of the Gentiles. Probably they were Gentile philosophers, who,
through the Divine assistance, had improved their knowledge of nature,
as a means of leading to the knowledge of the one true God. Nor is it
unreasonable to suppose, that God had favoured them with some
extraordinary Revelations of himself, as he did Melchisedec, Job, and
several others, who were not of the family of Abraham; to which he
never intended absolutely to confine his favours. The title given them
in the original was anciently given to all philosophers, or men of
learning; those particularly who were curious in examining the works of
nature, and observing the motions of the heavenly bodies. From the east
- So Arabia is frequently called in Scripture. It lay to the east of
Judea, and was famous for gold, frankincense, and myrrh. We have seen
his star - Undoubtedly they had before heard Balaam's prophecy. And
probably when they saw this unusual star, it was revealed to them that
this prophecy was fulfilled. In the east - That is, while we were in
the east.
2. To do him homage - To pay him that honour, by bowing to the earth before him, which the eastern nations used to pay to their monarchs.
4. The chief priests - That is, not only the high priest and his deputy, with those who formerly had born that office: but also the chief man in each of those twenty-four courses, into which the body of priests were divided, 1 Chron. xxiv, 6-19. The scribes were those whose peculiar business it was to explain the Scriptures to the people. They were the public preachers, or expounders of the law of Moses. Whence the chief of them were called doctors of the law.
6. Thou art in nowise the least among the princes of Judah - That is, among the cities belonging to the princes or heads of thousands in Judah. When this and several other quotations from the Old Testament are compared with the original, it plainly appears, the apostles did not always think it necessary exactly to transcribe the passages they cited, but contented themselves with giving the general sense, though with some diversity of language. The words of Micah, which we render, Though thou be little, may be rendered, Art thou little? And then the difference which seems to be here between the prophet and the evangelist vanishes away. Micah v, 2.