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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.
Albert Barnes. Painted by George Edward Perine. The file is marked public domain. This site's record does not give the artist's death year, which is what settles the painting's own rights. The file record

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

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

Deuteronomy 1:4Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

This was after he had defeated Sihon king of the Amorites, who lived in Heshbon, and then at Edrei had defeated Og king of Bashan, who lived in Ashtaroth.

Astaroth - On this place compare Gen 14:5 and note. In Edrei - These words should, to render the sense clear, come next after “slain.” The battle in which Sihon and Og were defeated took place at Edrei.

Deuteronomy 1:5Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

On the east side of the Jordan in the land of Moab, Moses began to explain this law, saying:

In the land of Moab - This district had formerly been occupied by the Moabites, and retained its name from them: but had been conquered by the Amorites. Compare Num 21:25, note; Num 22:5, note. Declare - Render, explain the Law already declared.

Deuteronomy 1:7Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

Resume your journey and go to the hill country of the Amorites; go to all the neighboring peoples in the Arabah, in the hill country, in the foothills, in the…

To the mount of the Amorites - i. e. to the mountain district occupied by the Amorites, reaching into the Negeb, and part of the territory assigned to the tribe of Judah.

Deuteronomy 1:9Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

At that time I said to you, “I cannot carry the burden for you alone.

This appointment of the “captains” (compare Exo 18:21 ff) must not be confounded with that of the elders in Num 11:16 ff. The former would number 78,600; the latter were 70 only.

Deuteronomy 1:19Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

And just as the LORD our God had commanded us, we set out from Horeb and went toward the hill country of the Amorites, through all the vast and terrifying…

That great and terrible wilderness - Compare Deu 8:15. This language is such as people would employ after having passed with toil and suffering through the worst part of it, the southern half of the Arabah (see Num 21:4 note); and more especially when they…

Deuteronomy 1:22Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

Then all of you approached me and said, “Let us send men ahead of us to search out the land and bring us word of what route to follow and…

The plan of sending the spies originated with the people; and, as in itself a reasonable one, it approved itself to Moses; it was submitted to God, sanctioned by Him, and carried out under special divine direction.

Deuteronomy 1:37Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

The LORD was also angry with me on your account, and He said, “Not even you shall enter the land.

The sentence on Moses was not passed when the people rebelled during their first encampment at Kadesh, but some 37 years later, when they had re-assembled in the same neighborhood at Meribah (see the Num 20:13 note).

Deuteronomy 1:41Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

“We have sinned against the LORD,” you replied. “We will go up and fight, as the LORD our God has commanded us.”

Ye were ready to go up into the hill - Rather, perhaps, “ye made light of going up;” i. e. “ye were ready to attempt it as a trifling undertaking.” Deu 1:43 shows the issue of this spirit in action; compare marginal references.

Deuteronomy 1:44Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

Then the Amorites who lived in the hills came out against you and chased you like a swarm of bees. They routed you from Seir all the way to Hormah.

The Amorites - In Num 14:45, it is “the Amalekites and the Canaanites” who are said to have discomfited them. The Amorites, as the most powerful nation of Canaan, lend their name here, as in other passages (eg. Deu 1:7) to the Canaanite tribes generally.

Deuteronomy 2:1Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

Then we turned back and headed for the wilderness by way of the Red Sea, as the LORD had instructed me, and for many days we wandered around Mount Seir.

Deu 2:1 seems to refer in general terms to the long years of wandering, the details of which were not for Moses’ present purpose.

Deuteronomy 2:4Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

and command the people: ‘You will pass through the territory of your brothers, the descendants of Esau, who live in Seir.

Compare the marginal reference. Though the Edomites resisted the passage through the midst of their land, they did not, and probably could not, oppose the “passing through the coast” or along their eastern frontier.

Deuteronomy 2:5Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

Do not provoke them, for I will not give you any of their land, not even a footprint, because I have given Mount Seir to Esau as his possession.

I have given mount Seir to Esau - Though the descendants of Esau were conquered by David 2Sa 8:14, yet they were not dispossessed of their land, and in the reign of Jehoshaphat they regained their independence 2Ki 8:20-22.

Deuteronomy 2:8Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

So we passed by our brothers, the descendants of Esau, who live in Seir.

Elath (Akaba) is at the northern extremity of the eastern arm of the Red Sea, and gives to that arm the name of the Elanitic Gulf. The name means “trees;” and is still justified by the grove of palm-trees at Akaba.

Deuteronomy 2:9Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

Then the LORD said to me, “Do not harass the Moabites or provoke them to war, for I will not give you any of their land, because I have given…

The Moabites and the Ammonites Deu 2:19 being descended from Lot, the nephew of Abraham Gen 19:30-38, were, like the Edomites, kinsmen of the Israelites.

Deuteronomy 2:13Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

“Now arise and cross over the Brook of Zered.” So we crossed over the Brook of Zered.

The words, “said I,” are not in the Hebrew. The words “rise up, and get you over the brook Zered” (Num 21:12 note) connect themselves with Deu 2:9, and form the conclusion of what God said to Moses.

Deuteronomy 2:26Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

So from the Wilderness of Kedemoth I sent messengers with an offer of peace to Sihon king of Heshbon, saying,

Kedemoth - literally, “Easternmost parts;” the name of a town afterward assigned to the Reubenites, and given out of that tribe to the Levites. Compare Jos 13:18; 1Ch 6:79.

Deuteronomy 2:34Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

At that time we captured all his cities and devoted to destruction the people of every city, including women and children. We left no survivors.

Utterly destroyed the men, and the women, and the little ones, of every city - Render, laid under ban (compare Lev 27:28 note) every inhabited city, both women and children: these last words being added by way of fuller explanation.

Deuteronomy 2:36Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

From Aroer on the rim of the Arnon Valley, along with the city in the valley, even as far as Gilead, not one city had walls too high for us.

Aroer, which is by the brink of the river of Arnon - Aroer stood on the north bank of the river, and was assigned Jos 13:9, Jos 13:16 to the tribe of Reuben, of which it formed the most southerly city.

Deuteronomy 3:5Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

All these cities were fortified with high walls and gates and bars, and there were many more unwalled villages.

Gates, and bars - literally, “Double gates and a bar.” The stone doors of Bashan, their height pointing to a race of great stature, and the numerous cities (deserted) exist to illustrate the statements of these verses.

Deuteronomy 3:9Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

which the Sidonians call Sirion but the Amorites call Senir—

Hermon, the southern and culminating point of the range of Lebanon, was also the religious center of primaeval Syria. Its Baal sanctuaries not only existed but gave it a name before the Exodus.

Deuteronomy 3:10Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

all the cities of the plateau, all of Gilead, and all of Bashan as far as the cities of Salecah and Edrei in the kingdom of Og.

Salchah - Compare Jos 12:5; 1Ch 5:11, where it is named as belonging to the tribe of Gad. It lies seven hours’ journey to the southeast of Bostra or Bozrah of Moab.

Deuteronomy 3:11Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

(For only Og king of Bashan had remained of the remnant of the Rephaim.

Giants - Or Rephaim: see the marginal reference note. A bedstead of iron - The “iron” was probably the black basalt of the country, which not only contains a large proportion, about 20 percent, of iron, but was actually called “iron,” and is still so…

Deuteronomy 3:14Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

Jair, a descendant of Manasseh, took the whole region of Argob as far as the border of the Geshurites and Maacathites.

These Geshurites held territory adjoining, if not included within, Bashan. They are not to be confounded with those mentioned in Jos 13:2, who were neighbors of the Philistines 1Sa 17:8.

Deuteronomy 3:16Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

and to the Reubenites and Gadites I gave the territory from Gilead to the Arnon Valley (the middle of the valley was the border) and up to the Jabbok River…

The sense is that the Reubenites and Gadites were to possess the district from the Jabbok on the north to the Arnon on the south, including the middle part of the valley of the Arnon, and the territory (“coast” or “border”) thereto pertaining.

Deuteronomy 3:25Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

Please let me cross over and see the good land beyond the Jordan—that pleasant hill country as well as Lebanon!”

That goodly mountain - i. e., that mountainous district. The fiat districts of the East are generally scorched, destitute of water, and therefore sterile: the hilly ones, on the contrary, are of more tempered climate, and fertilized by the streams from the high grounds.