John Wesley

Anglican evangelist and founder of the Methodist movement

1703–1791

John Wesley was an Anglican priest, evangelist, organizer, and theologian whose ministry gave rise to the Methodist movement. Born at Epworth, Lincolnshire, on June 28, 1703, he was the son of Samuel Wesley, an Anglican clergyman, and Susanna Wesley, a disciplined Christian teacher. Educated at Oxford, Wesley was ordained in the Church of England. He became a fellow of Lincoln College and joined his brother Charles and other students in a pattern of prayer, Bible study, Communion, and service to prisoners and the poor. Critics nicknamed the group “Methodists” because of its ordered religious practices. :contentReference[oaicite:18]{index=18}

In 1735 Wesley traveled to the colony of Georgia as a missionary and pastor. The venture proved disappointing, but encounters with Moravian Christians deepened his questions about assurance, faith, and salvation. After returning to England, Wesley attended a meeting on Aldersgate Street in London on May 24, 1738. While listening to a reading from Martin Luther’s preface to Romans, he experienced renewed confidence that salvation rested in Christ. Wesley later described his heart as “strangely warmed,” although his theology and ministry developed through a much longer spiritual journey than this single event. :contentReference[oaicite:19]{index=19}

Beginning in 1739, Wesley joined George Whitefield in preaching outdoors to people often untouched by parish ministry. He traveled throughout Britain and Ireland, preaching in fields, streets, homes, and chapels. Converts were organized into societies, classes, and bands for instruction, accountability, prayer, and works of mercy. Wesley employed lay preachers and maintained the movement through conferences, correspondence, sermons, journals, and biblical notes. Although he remained an Anglican priest until his death, the movement eventually developed into separate Methodist denominations. :contentReference[oaicite:20]{index=20}

Wesley joined justification by faith with an equally strong emphasis on sanctification. He taught that sinners cannot turn to God without grace, but that prevenient grace—grace preceding conscious faith—awakens and enables a genuine response to the gospel. God’s saving grace may be resisted, and believers must continue in faith; yet salvation from beginning to end remains a gift. Wesley also taught Christian perfection, meaning mature love for God and neighbor rather than absolute freedom from weakness or error. His concern for holiness produced ministries among prisoners, the sick, and the poor, and late in life he opposed the slave trade. :contentReference[oaicite:21]{index=21}

Wesley’s notes on Romans 9 reject the idea that Paul’s primary subject is an eternal decree selecting particular individuals for salvation and others for damnation. He read the chapter chiefly as Paul’s explanation of how God could reject unbelieving Jews and receive believing Gentiles without breaking his word. Isaac rather than Ishmael, and Jacob rather than Esau, were chosen for roles within the history of the promise. :contentReference[oaicite:22]{index=22}

Wesley observed that “the older will serve the younger” referred to the descendants and national histories of Jacob and Esau, since the historical Esau never personally served Jacob. The statement therefore concerned Israel and Edom before it was applied typologically to the distinction between the children of the flesh and the children of promise. For Wesley, the children of promise ultimately signify believers rather than a predetermined collection of individuals chosen without reference to faith. :contentReference[oaicite:23]{index=23}

Wesley is therefore a major conversation partner for a grace-centered but non-Calvinist reading of Romans 9. He insists that divine initiative and human response must not be treated as opposites: even the ability to respond is graciously given, yet the call may be resisted. His interpretation directs attention to Romans 9–11 as a whole, where sovereignty, unbelief, proclamation, mercy, and Israel’s continuing place in God’s purposes remain connected.