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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

John 10:21Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

But others replied, “These are not the words of a man possessed by a demon. Can a demon open the eyes of the blind?”

Not the words ... - His words are sober, grave, pious, full of wisdom. The preaching of Jesus always produced effect. It made bitter enemies or decided friends. So will all faithful preaching.

John 10:25Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

“I already told you,” Jesus replied, “but you did not believe. The works I do in My Father’s name testify on My behalf.

I told you - It is not recorded that Jesus had told them in so many words that he was the Christ, but he had used expressions designed to convey the same truth, and which many of them understood as claiming to be the Messiah.

John 10:27Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

My sheep listen to My voice; I know them, and they follow Me.

My sheep - My church, my people, those who have the true spirit of my followers. The name is given to his people because it was an illustration which would be well understood in a country abounding in flocks.

John 10:29Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

My Father who has given them to Me is greater than all. No one can snatch them out of My Father’s hand.

Which gave them me - See Joh 6:37. Is greater - Is more powerful. Than all - Than all others - men, angels, devils.

John 10:31Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

At this, the Jews again picked up stones to stone Him.

The Jews took up stones - Stoning was the punishment of a blasphemer, Lev 24:14-16. They considered him guilty of blasphemy because he made himself equal with God, Joh 10:33.

John 10:33Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

“We are not stoning You for any good work,” said the Jews, “but for blasphemy, because You, who are a man, declare Yourself to be God.”

For blasphemy - See the notes at Mat 9:3. Makest thyself God - See the notes at Joh 5:18. This shows how they understood what he had said. Makest thyself - Dost claim to be God, or thy language implies this.

John 10:39Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

At this, they tried again to seize Him, but He escaped their grasp.

Sought again to take him - They evidently understood him as still claiming equality with God, and under this impression Jesus left them. Nor can it be doubted that he intended to leave them with this impression; and if so, then he is divine.

John 10:41Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

Many came to Him and said, “Although John never performed a sign, everything he said about this man was true.”

No miracle - He did not confirm his mission by working miracles, but he showed that he was a prophet by foretelling the character and success of Jesus.

John 11:1Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

At this time a man named Lazarus was sick. He lived in Bethany, the village of Mary and her sister Martha.

A certain man was sick - The resurrection of Lazarus has been recorded only by John. Various reasons have been conjectured why the other evangelists did not mention so signal a miracle.

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

So the sisters sent word to Jesus, “Lord, the one You love is sick.”

Whom thou lovest - Joh 11:5. The members of this family were among the few special and intimate friends of our Lord.

John 11:6Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

So on hearing that Lazarus was sick, He stayed where He was for two days,

He abode two days - Probably Lazarus died soon after the messengers left him. Jesus knew that (Joh 11:11), and did not hasten to Judea, but remained two days longer where he was, that there might not be the possibility of doubt that he was…

John 11:9Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

Jesus answered, “Are there not twelve hours of daylight? If anyone walks in the daytime, he will not stumble, because he sees by the light of this world.

Twelve hours - The Jews divided the day from sunrise to sunset into twelve equal parts. A similar illustration our Saviour uses in Joh 9:4-5. See the notes at that place. If any man walk - If any man travels.

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

After He had said this, He told them, “Our friend Lazarus has fallen asleep, but I am going there to wake him up.”

Lazarus sleepeth - Is dead. The word “sleep” is applied to death, 1. Because of the resemblance between them, as sleep is the “kinsman of death.” In this sense it is often used by pagan writers. 2.

John 11:15Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

and for your sake I am glad I was not there, so that you may believe. But let us go to him.”

I am glad ... - The meaning of this verse may be thus expressed: “If I had been there during his sickness, the entreaties of his sisters and friends would have prevailed with me to restore him to health.

John 11:17Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

When Jesus arrived, He found that Lazarus had already spent four days in the tomb.

In the grave - It was sometimes the custom to embalm the dead, but in this case it does not seem to have been done. He was probably buried soon after death.

John 11:19Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

and many of the Jews had come to Martha and Mary to console them in the loss of their brother.

Many of the Jews - Probably their distant relatives or their friends. To comfort - These visits of consolation were commonly extended to seven clays (Grotius; Lightfoot).

John 11:23Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

“Your brother will rise again,” Jesus told her.

Thy brother shall rise again - Martha had spoken of the power of Jesus. He said nothing of himself in reply. It was not customary for him to speak of himself, unless it was demanded by necessity.

John 11:25Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

Jesus said to her, “I am the resurrection and the life. Whoever believes in Me will live, even though he dies.

I am the resurrection - I am the author or the cause of the resurrection. It so depends on my power and will, that it may be said that I am the resurrection itself.

John 11:27Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

“Yes, Lord,” she answered, “I believe that You are the Christ, the Son of God, who was to come into the world.”

Yea, Lord - This was a noble confession. It showed her full confidence in him as the Messiah, and her full belief that all that he said was true. See Mat 16:16.

John 11:31Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

When the Jews who were in the house consoling Mary saw how quickly she got up and went out, they followed her, supposing she was going to the tomb to…

Saying, She goeth unto the grave - Syriac, “They thought that she went to weep.” They had not heard Martha call her. The first days of mourning among the Jews were observed with great solemnity and many ceremonies of grief.

John 11:33Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

When Jesus saw her weeping, and the Jews who had come with her also weeping, He was deeply moved in spirit and troubled.

He groaned in the spirit - The word rendered “groaned,” here, commonly denotes to be angry or indignant, or to reprove severely, denoting violent agitation of mind. Here it also evidently denotes violent agitation - not from anger, but from grief.

John 11:34Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

“Where have you put him?” He asked. “Come and see, Lord,” they answered.

Where have ye laid him? - Jesus spoke as a man. In all this transaction he manifested the deep sympathies of a man; and though he who could raise the dead man up could also know where he was, yet he chose to lead them…

John 11:35Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

Jesus wept.

Jesus wept - It has been remarked that this is the shortest verse in the Bible; but it is exceedingly important and tender. It shows the Lord Jesus as a friend, a tender friend, and evinces his character as a man.

John 11:39Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

“Take away the stone,” Jesus said. “Lord, by now he stinks,” said Martha, the sister of the dead man. “It has already been four days.”

Four days - This proves that there could be no deception, for it could not have been a case of suspended animation. All these circumstances are mentioned to show that there was no imposture. Impostors do not mention minute circumstances like these.

John 11:41Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)

So they took away the stone. Then Jesus lifted His eyes upward and said, “Father, I thank You that You have heard Me.

Lifted up his eyes - In an attitude of prayer. See Luk 18:13; Mat 14:19. I thank thee that thou hast heard me - It is possible that John has recorded only the sum or substance of the prayer on this occasion.