Voices and influences
Albert Barnes
The Philadelphia pastor who rose at four every morning to write Bible notes for his own Sunday school, and sold a million volumes of them.
Summary
This site quotes Albert Barnes 8,265 times across 66 books, and lists 0 works.
- Lived 1798 to 1870.
- Quoted here most in Isaiah: 746 of 8,265.
.jpg?width=640)
Albert Barnes
- Lived
- 1798 to 1870
- Tradition
- Presbyterian
5 of 8,265 quotations
Own words
Quoted in full, because Albert Barnes died in 1870 and these works are out of copyright. Each citation below names its edition and its year. A citation naming a modernised text means that edition makes its own editorial changes, and that edition's terms are not in this site's record.
For my thoughts are not your thoughts - Interpreters have differed in regard to the connection of this verse with the preceding.
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
Undated in the archive this site cites.
The rest of the quotation
It is evident, I think, that it is properly connected with the subject of pardon; and the sense must be, that the plans and purposes of God in regard to forgiveness are as far above those of people as the heavens are higher than the earth, Isa 55:
Isaiah 55:8 “For My thoughts are not your thoughts, neither are your ways My ways,” declares the LORD. BSB
He hath shewed thee - Micah does not tell them now, as for the first time; which would have excused them. He says, “He hath shewed thee;” He, about whose mind and will and pleasure they were pretending to enquire, the Lord their God.
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
Undated in the archive this site cites.
The rest of the quotation
He had shewn it to them. The law was full of it. He shewed it to them, when He said, “And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all His ways, and to love Him and to serve the Lord, thy God with all thy heart and with all thy soul, to keep the commandments of the Lord and His statutes which I command thee this day for thy good?” Deu 10:12-13. They had asked, “with what outward thing shall I come before the Lord;” the prophet tells them, “what thing is good,” the inward man of the heart, righteousness, love, humility. And what doth the Lord require (search, seek) of thee? - The very word implies an earnest search within. He would say (Rup.), “Trouble not thyself as to any of these things, burnt-offerings, rams, calves, without thee. For God seeketh not thine, but thee; not thy substance, but thy spirit; not ram or goat, but thy heart.” : “Thou askest, what thou shouldest offer for thee? Other thyself. For what else doth the Lord seek of thee, but thee? Because, of all earthly creatures, He hath made nothing better than thee, He seeketh thyself from thyself, because thou hadst lost thyself.” To do judgment - are chiefly all acts of equity; “to love mercy,” all deeds of love. Judgment, is what right requires; mercy, what love. Yet, secondarily, “to do judgment” is to pass righteous judgments in all cases; and so, as to others, “judge not according to the appearance, but judge righteous judgment” Joh 7:24; and as to one’s self also. Judge equitably and kindly of others, humbly of thyself. […]
Micah 6:8 He has shown you, O man, what is good. And what does the LORD require of you but to act justly, to love mercy, and to walk humbly with your God? BSB
(Compare Exo. 39:1-31.) Moses is now commanded to commit all that pertains to the offerings made to the Lord in the sanctuary to the exclusive charge of the members of a single family, who were to hold their office from generation to generation.
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
Undated in the archive this site cites.
The rest of the quotation
In the patriarchal times, the external rites of worship had generally been conducted by the head of the tribe or family, in accordance with the principle involved in the dedication of the firstborn Exo 13:2; Num 3:12-
Exodus 28:1 “Next, have your brother Aaron brought to you from among the Israelites, along with his sons Nadab, Abihu, Eleazar, and Ithamar, to serve Me as priests. BSB
The leper was to carry about with him the usual signs of mourning for the dead. Compare Lev 10:6 and margin reference.
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
Undated in the archive this site cites.
The rest of the quotation
The leper was a living parable in the world of the sin of which death was the wages; not the less so because his suffering might have been in no degree due to his own personal deserts: he bore about with him at once the deadly fruit and the symbol of the sin of his race. Exo 20:
Leviticus 13:45 A diseased person must wear torn clothes and let his hair hang loose, and he must cover his mouth and cry out, ‘Unclean, unclean!’ BSB
Chambers - (Margin, floors). Rather, a lean-to, which completely surrounded three sides of the building, the north, the west, and the south.
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
Undated in the archive this site cites.
1 Kings 6:5 Against the walls of the temple and the inner sanctuary, Solomon built a chambered structure around the temple, in which he constructed the side rooms. BSB
Influence, on the record
This site quotes Albert Barnes 8,265 times across 66 books.
This site’s own count of what it does with the voice
The life, in order
The life told as one accountfrom this site's record
Albert Barnes was born at Rome, New York, on December 1, 1798. He was headed for the law. At Hamilton College he was converted, changed direction, and went to Princeton Theological Seminary instead, graduating in 1824. His first pastorate was Morristown, New Jersey, from 1825 to 1830. In 1830 he was called to the First Presbyterian Church of Philadelphia, where he preached until 1867 — thirty-seven years in one pulpit. The habit that made him famous was the alarm clock. Barnes rose at four every morning and wrote until nine, before the day's pastoral work began. What he wrote were notes on the Bible for his own Sunday school teachers and Bible class — plain explanations, verse by verse, aimed at people with no Greek and no library. He published them, beginning with the Gospels in 1832. They did not stop. Notes, Explanatory and Practical eventually covered the whole New Testament and much of the Old — Job, the Psalms, Isaiah, Daniel — and sold more than a million volumes in his lifetime, an astonishing number for the period. Generations of American laymen learned their Bible out of Barnes. He was also tried for heresy. His 1829 sermon The Way of Salvation, and then his notes on Romans in 1835, were charged with departing from the Westminster Confession on original sin and the atonement; Barnes taught that Christ's death was a provision made for all rather than a payment restricted in advance to the elect. The Presbytery of Philadelphia suspended him from the ministry in 1835, and the General Assembly reversed the suspension in 1836. He was acquitted, but the fight was one of the fuses of the Old School–New School division that split the American Presbyterian church in 1837. Barnes stood on the New School side. He fought slavery hard and early. An Inquiry into the Scriptural Views of Slavery (1846) took up the biblical arguments the Southern churches used and dismantled them one at a time; The Church and Slavery followed in 1857. The books were read widely in the North during the years the country came apart. His eyesight failed badly in later life, and he kept working with help. He resigned the pulpit in 1867 and died in Philadelphia on December 24, 1870, at seventy-two. What he left is unusual for a scholar. Not a monument — a tool. A working pastor's commentary, written before breakfast for people who had no one else to explain the text, still in print and still free more than a century and a half later. Sources: Albert Barnes, Notes, Explanatory and Practical, on the New Testament and An Inquiry into the Scriptural Views of Slavery; the published minutes of the Presbyterian General Assembly, 1835–1837; Philip Schaff, History of the Christian Church; George Marsden, The Evangelical Mind and the New School Presbyterian Experience.
8,265 quotations across 66 books
Where this voice is quoted
The governor read the letter and asked what province Paul was from. Learning that he was from Cilicia,
“Of what province he was - Greek: of what heparchy ἐπαρχίας eparchias he was. He knew from the letter of Lysias that he was a Roman, but he was not informed of what place or province he was.”
he said, “I will hear your case when your accusers arrive.” Then he ordered that Paul be kept under guard in Herod’s Praetorium.
“In Herod’s judgment hall - Greek: in the praetorium of Herod. The word used here denoted formerly “the tent of the Roman praetor”; and since that was the place where justice was administered, it came to be applied to “halls (courts) of justice.””
Five days later the high priest Ananias came down with some elders and a lawyer named Tertullus, who presented to the governor their case against Paul.
“And after five days - This time was occupied, doubtless, in their receiving the command to go to Caesarea, and in making the necessary arrangements. This was the twelfth day after Paul’s arrival at Jerusalem. See Act 24:11.”
In every way and everywhere, most excellent Felix, we acknowledge this with all gratitude.
“We accept it always - We admit that it is owing to your vigilance, and we accept your interposition to promote peace with gratitude.”
We have found this man to be a pestilence, stirring up dissension among the Jews all over the world. He is a ringleader of the sect of the Nazarenes,
“We have found this man a pestilent fellow - λοιμὸν loimon This word is commonly applied to a plague or pestilence, and then to a man who corrupts the morals of others, or who is turbulent, and an exciter of sedition.”
“But the chief captain ... - Tertullus pretends that they would have judged Paul righteously if Lysias had not interposed; but the truth was, that, without regard to law or justice, they would have murdered him on the spot.”
You can verify for yourself that no more than twelve days ago I went up to Jerusalem to worship.
“Because that thou mayest understand - Greek: “Thou being able to know.” That is, he could understand or know by taking the proper evidence.”
Yet my accusers did not find me debating with anyone in the temple or riling up a crowd in the synagogues or in the city.
“And they neither found me ... - The first charge of Tertullus against Paul was Act 24:5 that he was “a pestilent fellow, and a mover of sedition.””
and I have the same hope in God that they themselves cherish, that there will be a resurrection of both the righteous and the wicked.
“And have hope toward God - Having a hope of the resurrection of the dead, which arises from the promises of God. Which they themselves ... - That is, the Pharisees. Perhaps he designated in this remark the Pharisees who were present.”
After several years, then, I returned to Jerusalem to bring alms to my people and to present offerings.
“Now after many years - After many years’ absence. Paul here commences a reply to the charge of Tentullus, that he had endeavored to profane the temple, Act 24:6.”
who ought to appear before you and bring charges, if they have anything against me.
“Who ought to have been here ... - They were the proper witnesses, and as they had staid away it showed that they were not prepared to undergo a strict examination.”
He ordered the centurion to keep Paul under guard, but to allow him some freedom and permit his friends to minister to his needs.
“And he commanded ... - It is evident from this verse that Felix was disposed to show Paul all the favors that were consistent with his safe keeping.”
As Paul expounded on righteousness, self-control, and the coming judgment, Felix became frightened and said, “You may go for now. When I find the time, I will call for you.”
“And as he reasoned - Greek: “And he discoursing” - διαλεγομένου δὲ αὐτοῦ dialegomenou de autou. No argument should be drawn from the word that is used here to prove that Paul particularly appealed to reason, or that his discourse was argumentative.”
After two years had passed, Felix was succeeded by Porcius Festus. And wishing to do the Jews a favor, Felix left Paul in prison.
“But after two years - Paul was unjustly detained during all this time. The hope of Felix seems to have been to weary his patience, and induce him to purchase his freedom. Came into Felix’ room - As governor.”
Three days after his arrival in the province, Festus went up from Caesarea to Jerusalem,
“Now when Festus was come - See the notes on Act 24:27. Into the province - The province of Judea; for Judea at that time was a Roman province. After three days - Having remained three days at Caesarea.”
to grant them a concession against Paul by summoning him to Jerusalem, because they were preparing an ambush to kill him along the way.
“And desired favour against him - Desired the favor of Festus, that they might accomplish their wicked purpose on Paul.”
When Paul arrived, the Jews who had come down from Jerusalem stood around him, bringing many serious charges that they could not prove.
“Grievous complaints - Heavy accusations. Doubtless the same with which they had charged him before Felix, Act 24:5-6. Compare Act 25:19. Which they could not prove - Act 24:13, Act 24:19.”
But Festus, wishing to do the Jews a favor, said to Paul, “Are you willing to go up to Jerusalem to stand trial before me on these charges?”
“But Festus, willing to do the Jews a pleasure - Desirous of securing their favor, as he had just entered on his administration. Compare Act 24:27. In this he evinced rather a desire of popularity than an inclination to do justice.”
If, however, I am guilty of anything worthy of death, I do not refuse to die.
“For if I be an offender - If I have injured the Jews so as to deserve death. If it can be proved that I have done injury to anyone. I refuse not to die - I have no wish to escape justice.”
After several days had passed, King Agrippa and Bernice came down to Caesarea to pay their respects to Festus.
“After certain days, king Agrippa - This Agrippa was the son of Herod Agrippa Act 12:1, and great-grandson of Herod the Great. His mother’s name was Cypros (Josephus, Jewish Wars, book 2, chapter 11, section 6).”
They only had some contentions with him regarding their own religion and a certain Jesus who had died, but whom Paul affirmed to be alive.
“But had certain questions - Certain inquiries, or litigated and disputed subjects; certain points of dispute in which they differed - ζητήματα τινα zētēmata tina. Of their own superstition - δεισιδαιμονίας deisidaimonias.”
But when Paul appealed to be held over for the decision of the Emperor, I ordered that he be held until I could send him to Caesar.”
“But when he had appealed - Act 25:11. To be reserved - To be kept; not to be tried at Jerusalem, but to be sent to Rome for trial. Unto the hearing - Margin, “the judgment.” That Augustus might hear and decide the cause.”
The next day Agrippa and Bernice came with great pomp and entered the auditorium, along with the commanders and leading men of the city.
“With great pomp - Greek: “with much phantasy” φαντασίας phantasias; with much show, parade, and splendor. It was an occasion on which he could exhibit much of the splendor of royalty, and he chose to do it.”
Then Festus said, “King Agrippa and all who are present with us, you see this man.
“Have dealt with me - Have appeared before me, desiring me to try him. They have urged me to condemn him. Crying ... - Compare Act 22:22. They had sought that he should be put to death.”
For it seems unreasonable to me to send on a prisoner without specifying the charges against him.”
“For it seemeth to me unreasonable - Festus felt that he was placed in an embarrassing situation. He was about to send a prisoner to Rome who had been tried by himself, and who had appealed from his jurisdiction, and yet he was ignorant of…”
