Barnes' Notes: Minor Prophets, vol. 1: Hosea to Jonah

by E. B. Pusey

Publisher:

Funk & Wagnalls

, 1885

Overview

Albert Barnes and James Murphy wrote this verse-by-verse commentary on Hosea to Jonah. Published in the 1800s, it is still well-loved and well-read by evangelicals who appreciate Barnes' pastoral insights into the Scripture. It is not a technical work, but provides informative observations on the text, intended to be helpful to those teaching Sunday School. Today, it is ideally suited to anyone teaching or preaching the Word of God, whether a professional minister or layperson.

Contents

Top Highlights

“‘But temporal prosperity is no proof either of stability or of the favor of God. Where the law of God is observed, there, even amid the pressure of outward calamity, is the assurance of ultimate prosperity. Where God is disobeyed, there is the pledge of coming destruction. The seasons when men feel most secure against future chastisement, are often the preludes of the most signal revolutions.’” (Page 19)

“He would, like many of us, govern God’s world better than God Himself. Short-sighted and presumptuous! Yet not more short-sighted than those who, in fact, quarrel with God’s Providence, the existence of evil, the baffling of good, ‘the prison-walls of obstacles and trials,’ in what we would do for God’s glory. What is all discontent, but anger with God?” (Page 421)

“But Jehu, by cleaving, against the Will of God, to Jeroboam’s sin, which served his own political ends, shewed that, in the slaughter of his master, he acted not, as he pretended, out of zeal¹ for the Will of God, but served his own will and his own ambition only. By his disobedience to the one command of God, he shewed that he would have equally disobeyed the other, had it been contrary to his own will of interest. He had no principle of obedience.” (Page 22)

“Shallum slew Zechariah; Menahem slew Shallum; Pekah slew the son of Menahem; Hoshea slew Pekah. The whole kingdom of Israel was a military despotism, and, as in the Roman empire, those in command came to the throne. Baasha, Zimri, Omri, Jehu, Menahem, Pekah, held military office before they became kings^r.” (Page 11)

Product Details

• Title: Barnes' Notes: Minor Prophets, vol. 1: Hosea to Jonah
• Authors: Albert Barnes and James Murphy
• Publisher: Funk and Wagnalls
• Publication Date: 1885
• Pages: 427

About E. B. Pusey

Pusey, Edward (1800–1882) was leader in the Anglo–Catholic Oxford movement within the Church of England.

Pusey was Regius Professor of Hebrew and canon of Christ Church at Oxford. He shared with other brilliant young Oxford conservatives concern about the rising tide of biblical and theological liberalism and the reform spirit rampant in Britain during the late 1820s and 1830s. He contributed to reviving a “dead” High Church orthodoxy by stimulating knowledge of the early church fathers and of non–Puritan Anglicans of the seventeenth century. Their teaching had been obscured, in his estimation, by Deism, Broad Church theological indifference, and the evangelicals’ concentration upon God’s work alone in justification and the experience of that. Pusey began to warn against the dangers of the new German theology, which he had studied firsthand. He began in late 1833 to contribute to the Tracts for the Times edited by John Henry Newman and to make the Tracts significant expressions of Anglo– Catholic teaching. He established a residence for theological students and a society for professors, tutors, and graduates in order to spread his principles. In 1836, he commenced editing translations of early Christian writers under the title The Library of the Fathers, which became a lifetime project, the last of the forty–eight volumes being published after his death. He was the first person of prominence to identify himself publicly with the movement, causing “Puseyism” to become the sometimes popular designation for it.

Because of an 1843 sermon, “The Holy Eucharist,” he was suspended two years from preaching at Oxford for the Romish views expressed, an event that contributed to the conversion of Newman and others to Roman Catholicism. Pusey, however, remained steadfastly within the Church of England. He had learned to bear much sorrow in his private life through strict discipline and such practices as the wearing of a hair shirt. Nor did he share Newman’s view that officials were to be obeyed absolutely. Pusey’s strength helped retain others. He was instrumental in 1845 in establishing an order of sisters in London. This was evidence of his personal charity and of new vitality among Anglo–Catholics in reaching the poor, as well as of the Church’s ability to accept Anglo–Catholic concepts. In 1846, he resumed his university preaching, taking up theologically where he had left off. Later, a new wave of liberalism in the church provided Pusey his final thrusts of public activity against the influence of Benjamin Jowett and biblical higher criticism.