---
title: "John Wesley's Notes on the Whole Bible"
author: "John Wesley"
languages: [en]
shelf: "Commentaries"
section: 295 of 398
url: https://scriptura.si/works/john-wesley-notes-on-the-whole-bible/295/
cite: "John Wesley, John Wesley's Notes on the Whole Bible, section 295. Scriptura (scriptura.si), https://scriptura.si/works/john-wesley-notes-on-the-whole-bible/295/"
---

# John Wesley's Notes on the Whole Bible

*John Wesley*

Wesley's short, plain notes on the Old and New Testaments, verse by verse.

## 295. Luke · 9 of 13

Source: https://scriptura.si/works/john-wesley-notes-on-the-whole-bible/295/ · cite a paragraph as https://scriptura.si/works/john-wesley-notes-on-the-whole-bible/295/#p-N

[¶0] He was angry, and would not go in - How natural to us is this kind of resentment!

[¶1] Lo, so many years do I serve thee - So he was one of the instances mentioned Lu 15:7. How admirably therefore does this parable confirm that assertion! Yet thou never gavest me a kid, that I might make merry with my friends - Perhaps God does not usually give much joy to those who never felt the sorrows of repentance.

[¶2] Thou art ever with me, and all that I have is thine - This suggests a strong reason against murmuring at the indulgence shown to the greatest of sinners. As the father's receiving the younger son did not cause him to disinherit the elder; so God's receiving notorious sinners will be no loss to those who have always served him; neither will he raise these to a state of glory equal to that of those who have always served him, if they have, upon the whole, made a greater progress in inward as well as outward holiness.

[¶3] This thy brother was dead, and is alive - A thousand of these delicate touches in the inspired writings escape an inattentive reader. In Lu 15:30, the elder son had unkindly and indecently said, This thy son. The father in his reply mildly reproves him, and tenderly says, This thy brother - Amazing intimation, that the best of men ought to account the worst sinners their brethren still; and should especially remember this relation, when they show any inclination to return. Our Lord in this whole parable shows, not only that the Jews had no cause to murmur at the reception of the Gentiles, (a point which did not at that time so directly fall under consideration,) but that if the Pharisees were indeed as good as they fancied themselves to be, still they had no reason to murmur at the kind treatment of any sincere penitent. Thus does he condemn them, even on their own principles, and so leaves them without excuse. We have in this parable a lively emblem of the condition and behaviour of sinners in their natural state. Thus, when enriched by the bounty of the great common Father, do they ungratefully run from him, Lu 15:12. Sensual pleasures are eagerly pursued, till they have squandered away all the grace of God, Lu 15:13. And while these continue, not a serious thought of God can find a place in their minds. And even when afflictions come upon them, Lu 15:14, still they will make hard shifts before they will let the grace of God, concurring with his providence, persuade them to think of a return, Lu 15:15,16. When they see themselves naked, indigent, and undone, then they recover the exercise of their reason, Lu 15:17. Then they remember the blessings they have thrown away, and attend to the misery they have incurred. And hereupon they resolve to return to their father, and put the resolution immediately in practice, Lu 15:18,19. Behold with wonder and pleasure the gracious reception they find from Divine, injured goodness! When such a prodigal comes to his father, he sees him afar off, Lu 15:20. He pities, meets, embraces him, and interrupts his acknowledgments with the tokens of his returning favour, Lu 15:21. He arrays him with the robe of a Redeemer's righteousness, with inward and outward holiness; adorns him with all his sanctifying graces, and honours him with the tokens of adopting love, Lu 15:22. And all this he does with unutterable delight, in that he who was lost is now found, Lu 15:23,24. Let no elder brother murmur at this indulgence, but rather welcome the prodigal back into the family. And let those who have been thus received, wander no more, but emulate the strictest piety of those who for many years have served their heavenly Father, and not transgressed his commandments.

[¶4] And he said also to his disciples - Not only to the scribes and Pharisees to whom he had hitherto been speaking, but to all the younger as well as the elder brethren: to the returning prodigals who were now his disciples. A certain rich man had a steward - Christ here teaches all that are now in favour with God, particularly pardoned penitents, to behave wisely in what is committed to them.

[¶5] To beg I am ashamed - But not ashamed to cheat! This was likewise a sense of honour! "By men called honour, but by angels pride."

[¶6] I know - That is, I am resolved, what to do.

[¶7] And the lord commended the unjust steward - Namely, in this respect, because he had used timely precaution: so that though the dishonesty of such a servant be detestable, yet his foresight, care, and contrivance, about the interests of this life, deserve our imitation, with regard to the more important affairs of another. The children of this world - Those who seek no other portion than this world: Are wiser - Not absolutely, for they are, one and all, egregious fools; but they are more consistent with themselves; they are truer to their principles; they more steadily pursue their end; they are wiser in their generation - That is, in their own way, than the children of light - The children of God, whose light shines on their hearts.

[¶8] And I say to you - Be good stewards even of the lowest talents wherewith God hath intrusted you. Mammon means riches or money. It is termed the mammon of unrighteousness, because of the manner wherein it is commonly either procured or employed. Make yourselves friends of this, by doing all possible good, particularly to the children of God: that when ye fail, when your flesh and your heart faileth, when this earthly tabernacle is dissolved, those of them who have gone before may receive, may welcome you into the everlasting habitations.

[¶9] And whether ye have more or less, see that ye be faithful as well as wise stewards. He that is faithful in what is meanest of all, worldly substance, is also faithful in things of a higher nature; and he that uses these lowest gifts unfaithfully, is likewise unfaithful in spiritual things.

[¶10] Who will intrust you with the true riches? - How should God intrust you with spiritual and eternal, which alone are true riches?

[¶11] If ye have not been faithful in that which was another's - None of these temporal things are yours: you are only stewards of them, not proprietors: God is the proprietor of all; he lodges them in your hands for a season: but still they are his property. Rich men, understand and consider this. If your steward uses any part of your estate (so called in the language of men) any farther or any otherwise than you direct, he is a knave: he has neither conscience nor honour. Neither have you either one or the other, if you use any part of that estate, which is in truth God's, not yours, any otherwise than he directs. That which is your own - Heaven, which when you have it, will be your own for ever.

[¶12] And you cannot be faithful to God, if you trim between God and the world, if you do not serve him alone. Mt 6:24.

[¶13] And he said to them, Ye are they who justify yourselves before men - The sense of the whole passage is, that pride, wherewith you justify yourselves, feeds covetousness, derides the Gospel, Lu 16:14, and destroys the law, Lu 16:18. All which is illustrated by a terrible example. Ye justify yourselves before men - Ye think yourselves righteous, and persuade others to think you so.

[¶14] The law and the prophets were in force until John: from that time the Gospel takes place; and humble upright men receive it with inexpressible earnestness. Mt 11:13.

[¶15] Not that the Gospel at all destroys the law. Mt 5:18.

[¶16] But ye do; particularly in this notorious instance. Mt 5:31; 19:7.

[¶17] There was a certain rich man - Very probably a Pharisee, and one that justified himself before men; a very honest, as well as honourable gentleman: though it was not proper to mention his name on this occasion: who was clothed in purple and fine linen - and doubtless esteemed on this account, (perhaps not only by those who sold it, but by most that knew him,) as encouraging trade, and acting according to his quality: And feasted splendidly every day - And consequently was esteemed yet more, for his generosity and hospitality in keeping so good a table.

[¶18] And there was a certain beggar named Lazarus, (according to the Greek pronunciation) or Eleazer. By his name it may be conjectured, he was of no mean family, though it was thus reduced. There was no reason for our Lord to conceal his name, which probably was then well known. Theophylact observes, from the tradition of the Hebrews, that he lived at Jerusalem. Yea, the dogs also came and licked his sores - It seems this circumstance is recorded to show that all his ulcers lay bare, and were not closed or bound up.

[¶19] And the beggar - Worn out with hunger, and pain, and want of all things, died: and was carried by angels (amazing change of the scene!) into Abraham's bosom - So the Jews styled paradise; the place where the souls of good men remain from death to the resurrection. The rich man also died, and was buried - Doubtless with pomp enough, though we do not read of his lying in state; that stupid, senseless pageantry, that shocking insult on a poor, putrefying carcass, was reserved for our enlightened age!

[¶20] He seeth Abraham afar off - And yet knew him at that distance: and shall not Abraham's children, when they are together in paradise, know each other!

[¶21] Father Abraham, have mercy on me - It cannot be denied, but here is one precedent in Scripture of praying to departed saints: but who is it that prays, and with what success? Will any, who considers this, be fond of copying after him?

[¶22] But Abraham said, Son - According to the flesh. Is it not worthy of observation, that Abraham will not revile even a damned soul? and shall living men revile one another? Thou in thy lifetime receivedst thy good things - Thou didst choose and accept of worldly things as thy good, thy happiness. And can any be at a loss to know why he was in torments? This damnable idolatry, had there been nothing more, was enough to sink him to the nethermost hell.

[¶23] Beside this there is a great gulf fixed - Reader, to which side of it wilt thou go?

[¶24] Lest they also come into this place - He might justly fear lest their reproaches should add to his own torment.

[¶25] Neither will they be persuaded - Truly to repent: for this implies an entire change of heart: but a thousand apparitions cannot, effect this. God only can, applying his word.

[¶26] It is impossible but offences will come - And they ever did and do come chiefly by Pharisees, that is, men who trust in themselves that they are righteous, and despise others. Mt 18:6; Mr 9:42.

[¶27] Little ones - Weak believers.

[¶28] Take heed to yourselves - That ye neither offend others, nor be offended by others. Mt 18:15.

[¶29] If he sin against thee seven times in a day, and seven times in a day return, saying, I repent - That is, if he give sufficient proof that he does really repent, after having sinned ever so often, receive him just as if he had never sinned against thee. But this forgiveness is due only to real penitents. In a lower sense we are to forgive all, penitent or impenitent; (so as to bear them the sincerest good will, and to do them all the good we can;) and that not seven times only, but seventy times seven.

[¶30] Lord, increase our faith - That we may thus forgive, and may neither offend nor be offended. Mt 17:20.

[¶31] And he said, If ye had faith as a grain of mustard seed - If ye had the least measure of true faith, no instance of duty would be too hard for you. Ye would say to this sycamine tree - This seems to have been a kind of proverbial expression.

[¶32] But which of you - But is it not meet that you should first obey, and then triumph? Though still with a deep sense of your utter unprofitableness.

[¶33] Doth he thank that servant - Does he account himself obliged to him?

[¶34] When ye have done all, say, We are unprofitable servants - For a man cannot profit God. Happy is he who judges himself an unprofitable servant: miserable is he whom God pronounces such. But though we are unprofitable to him, our serving him is not unprofitable to us. For he is pleased to give by his grace a value to our good works, which in consequence of his promise entitles us to an eternal reward.

[¶35] The kingdom of God cometh not with observation - With such outward pomp as draws the observation of every one.

[¶36] Neither shall they say, Lo here, or lo there - This shall not be the language of those who are, or shall be sent by me, to declare the coming of my kingdom. For behold the kingdom of God is within or among you - Look not for it in distant times or remote places: it is now in the midst of you: it is come: it is present in the soul of every true believer: it is a spiritual kingdom, an internal principle. Wherever it exists, it exists in the heart.

[¶37] Ye shall desire to see one of the days of the Son of man - One day of mercy. or one day wherein you might converse with me, as you do now.

[¶38] They shall say, See, Christ is here, or there - Limiting his presence to this or that place. Mt 24:23.

[¶39] So shall also the Son of man be - So swift, so wide, shall his appearing be: In his day - The last day.

[¶40] The days of the Son of man - Those which immediately follow that which is eminently styled his day. Mt 24:37.

[¶41] In that day - (Which will be the grand type of the last day) when ye shall see Jerusalem encompassed with armies.

[¶42] Remember Lot's wife - And escape with all speed, without ever looking behind you. Luke 9:24; John 12:25.

[¶43] The sense of this and the following verses is, Yet as great as the danger will be, do not seek to save your life by violating your conscience: if you do, you will surely lose it: whereas if you should lose it for my sake, you shall be paid with life everlasting. But the most probable way of preserving it now, is to be always ready to give it up: a peculiar Providence shall then watch over you, and put a difference between you and other men.

[¶44] Mt 24:28.