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.
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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
I saw that the temple had a raised base all around it, forming the foundation of the side rooms. It was the full length of a rod, six long cubits.
“The foundations of the side chambers - Therefore the height of the side-chambers from the floor was six cubits there being three stories, which corresponds sufficiently with the twenty cubits which was the height of the temple.”
The width of the temple courtyard on the east, including the front of the temple, was a hundred cubits.
“Toward the east - The separate place was measured on its eastern side, for the western was not approachable for the purpose of measurement.”
Next he measured the length of the building facing the temple courtyard at the rear of the temple, including its galleries on each side; it was a hundred cubits.
“The description of certain details is introduced by a summary statement of what had been already done.”
as well as the thresholds and the beveled windows and the galleries all around with their three levels opposite the threshold, were overlaid with wood on all sides.
“Galleries - The upper story of the side-chambers was probably built in the form of an open gallery.”
The outer sanctuary had a rectangular doorframe, and the doorframe of the sanctuary was similar.
“The posts - Not the word used before (see Eze 40:9 note). These “posts” are rather pilasters forming part of the inner walls. The appearance ... other - i.”
There was an altar of wood three cubits high and two cubits square. Its corners, base, and sides were of wood.
“The altar of wood - The altar for incense (marginal reference); “altar of gold” (see 1Ki 7:48). Walls - The corner pieces of the altar, rising into projections called in Exodus horns, here corners. Table - “table and altar” were convertible terms Mal 1:7.”
Then the man led me out northward into the outer court, and he brought me to the group of chambers opposite the temple courtyard and the outer wall on the…
“Utter court - Outward court, so Eze 42:3. Into the chamber ... before the building - to the chambers (See L, Plan II)... over against etc.”
The building with the door facing north was a hundred cubits long and fifty cubits wide.
“He brought me “before” a row of chambers 100 cubits long, east and west. “The door” of which lay on the north side of the chambers.”
Gallery faced gallery in three levels opposite the twenty cubits that belonged to the inner court and opposite the pavement that belonged to the outer court.
“These “chambers” (compare Eze 46:19) did not reach to the western wall; between it and them lay a court for cooking (M), probably forty cubits by thirty; such court with its approaches filled up the corner of fifty cubits square, as in the case of…”
In front of the chambers was an inner walkway ten cubits wide and a hundred cubits long. Their doors were on the north.
“Or, In the front “of the chambers” was a gangway “of ten cubits” breadth (leading) “inward,” a path “of one cubit, and their doors toward the north.””
Now the upper chambers were smaller because the galleries took more space from the chambers on the lower and middle floors of the building.
“Render: “And the upper chambers were” shortened, for galleries took off from them, from “the lower” and from “the middle-most, chambers, of the building.””
For they were arranged in three stories, and unlike the courts, they had no pillars. So the upper chambers were set back further than the lower and middle floors.
“The front of the higher stories was not supported on pillars, but there was a narrowing from “the lowest” (chambers) “and” from “the middlemost” (chambers) “from the ground.””
An outer wall in front of the chambers was fifty cubits long and ran parallel to the chambers and the outer court.
“The “wall” here must be one from north to south, fencing off from the outer court the passage along the east side of the chambers, and therefore fifty cubits long.”
For the chambers on the outer court were fifty cubits long, while those facing the temple were a hundred cubits long.
“The length - From north to south. Before the temple - This describes their position in a general way; more precisely they lay over against partly the “separate place” and partly the “temple-court” Eze 42:1.”
And below these chambers was the entrance on the east side as one enters them from the outer court.
“The entry from these chambers to the temple-court was by a passage lying to the east fenced off by the “wall” Eze 42:7.”
On the south side along the length of the wall of the outer court were chambers adjoining the courtyard and opposite the building,
“Render it: Breadth-wise (was) the wall Eze 42:7 toward the east; in front of the separate place and of the building (were) the chambers: i.”
with a passageway in front of them, just like the chambers that were on the north. They had the same length and width, with similar exits and dimensions.
“Translate: And along the front of them - like (literally as the appearance of) the chambers which were toward the north, as long as they and as broad as they, and (like) all their goings out, and like their fashions, and like their doors, even…”
Then the man said to me, “The north and south chambers facing the temple courtyard are the holy chambers where the priests who approach the LORD will eat the most…
“In Lev 10:13 it was prescribed that the priests should eat of the sacrifices in the “holy place.” This was originally before the altar in the inner court - now separate chambers are assigned, and these become “the holy place” for this purpose.”
Now when the man had finished measuring the interior of the temple area, he led me out by the gate that faced east, and he measured the area all around:
“The Precincts. The temple and its courts were surrounded by an area of exact dimensions 3,000 cubits (1,500 yards) square. See Plan IV.”
While the man was standing beside me, I heard someone speaking to me from inside the temple,
“The man - A “man.” Probably an angel different from “the man” who had hitherto accompanied the seer. That angel guided, measured, and explained; this is present only to guide.”
and He said to me, “Son of man, this is the place of My throne and the place for the soles of My feet, where I will dwell among the…
“He said - i. e., God “said.” Both the Septuagint and the Vulgate break this verse into two, so as to make the first half the solemn words of dedication.”
These are the measurements of the altar in long cubits (a cubit and a handbreadth): Its gutter shall be a cubit deep and a cubit wide, with a rim of…
“The altar of sacrifice which stood in the inner court, not the altar of incense described Eze 41:22.”
The space from the gutter on the ground to the lower ledge shall be two cubits, and the ledge one cubit wide.
“The bottom - The basement just described is now called “the bottom upon the ground.” The altar (independently of the bottom) was composed of two stages called “settles,” the base of the “upper settle” (M) being less than that of the “lower” (L).”
The altar hearth shall be four cubits high, and four horns shall project upward from the hearth.
“The altar ... the altar - See the margin. The two words may denote, the first a square block (N) placed upon the upper settle, the second a slab (O), the thickness of which is not given, from which rose four horns Exo 27:2; and…”
The ledge shall also be square, fourteen cubits long and fourteen cubits wide, with a rim of half a cubit and a gutter of a cubit all around it.
“The settle - The “lower settle” (L), projecting beyond the “upper settle” (M) one cubit on every side. His stairs - Jewish tradition says that the approach to the altar was by an inclined plane, because to go up “by steps” was forbidden Exo 20:26.”
