mannafest.faith

The Voices

Matthew Henry

The Chester nonconformist who rose before dawn for ten years to write a whole-Bible commentary plain enough for a farming family to read at the table.

Portrait of Matthew Henry
J. Jenkins · Public domain

Short bio

Matthew Henry was born on October 18, 1662, at Broad Oak in Flintshire, on the Welsh border — a few months after the Act of Uniformity threw his father out of the Church of England. Philip Henry was one of roughly two thousand ministers ejected in 1662 for refusing to conform. He lost his living, kept preaching where he could, and taught his children at home. Matthew was a sickly boy who is said to have been reading Bible chapters aloud with comment at three years old. He grew up in a house where family worship happened twice a day and where nonconformity had a price attached to it. He studied under Thomas Doolittle at an academy for dissenters, then went to London in 1685 to read law at Gray's Inn — a sensible career for a man whose religion barred him from the universities. He gave it up. In 1687, at twenty-four, he was privately ordained and went to Chester as minister of a Presbyterian congregation. He stayed twenty-five years. He preached twice on Sunday, catechized the children, lectured on weeknights, visited constantly, and preached in the surrounding villages and in the county jail. The congregation grew to some hundreds of communicants and built a chapel in Crook Street. He began the commentary in November 1704. His method was ordinary and brutal: rise at four or five in the morning and write before the day's work, then take up the evening after it. He wrote for the family table — for a farmer reading aloud to his household, not for a scholar. The result is not technical. It is the text explained clause by clause and then pressed home, with a gift for the memorable line that has kept it quoted for three hundred years. In 1712 he moved, reluctantly, to a congregation at Mare Street, Hackney, in London. On June 22, 1714, riding back toward Hackney after preaching in Chester, he was thrown from his horse near Nantwich. He died that night at Tarporley, aged fifty-one. He had finished through the end of Acts. Thirteen fellow ministers completed Romans through Revelation from his notes and papers, and the whole *Exposition of the Old and New Testaments* was published in six volumes. It has never gone out of print. Its readers make the case for it better than any summary can. George Whitefield read it through four times, the last time on his knees. Spurgeon told his students in *Commenting and Commentaries* that every minister ought to read it entirely and carefully through at least once. John Wesley abridged it for his people. It sits on more shelves, in more languages, than any other commentary written in English. Sources: Matthew Henry, *An Exposition of the Old and New Testaments*; J. B. Williams, *Memoirs of the Life, Character and Writings of the Rev. Matthew Henry*; C. H. Spurgeon, *Commenting and Commentaries*; *Diaries and Letters of Philip Henry*, ed. Matthew Henry Lee.

Notable works

2 listed

TitleYearDescription
An Exposition of the Old and New Testaments1710
Directions for Daily Communion with God1712

Where to find them

Their words on MannaFest

14,170 quotes across 66 books

Where this voice speaks on the site — each quote links to the verse it was chosen for.

Deuteronomy 19:19Commentary on the Whole Bible (1710)

Nec lex est justior ulla--Nor could any law be more just. If the crime he accused his neighbour of was to be punished with death, the false witness must be put to death; if with stripes, he must be beaten; if with a pecuniary mulct, he was to be fined the sum.

Deuteronomy 20:1Commentary on the Whole Bible (1710)

This encouragement must be particularly addressed to the common soldiers by a priest appointed, and, the Jews say, anointed, for that purpose, whom they call the anointed of the war, a very proper title for our anointed Redeemer, the captain of our salvation:

Deuteronomy 20:3Commentary on the Whole Bible (1710)

There is need of precept upon precept to this purport, as there is here: Let not your hearts be tender (so the word is), to receive all the impressions of fear, but let a believing confidence in the power and promise of God harden them.

Deuteronomy 20:5Commentary on the Whole Bible (1710)

For this is the nature of all our worldly enjoyments, that they please us best at first; after a while we see the vanity of them. Some think that this dedication of their houses was a religious act, and that they took possession of them with prayers and praise

Deuteronomy 20:7Commentary on the Whole Bible (1710)

And God would not be served in his wars by pressed men, that were forced into the army against their will, but they must all be perfectly volunteers. 3 , Thy people shall be willing. In running the Christian race, and fighting the good fight of faith, we must

Deuteronomy 20:8Commentary on the Whole Bible (1710)

This is the reason here given: Lest his brethren's heart fail as well as his heart. Fear is catching, and in an army is of most pernicious consequence.

Deuteronomy 20:10Commentary on the Whole Bible (1710)

That is (say the Jewish writers), "upon condition that they renounce idolatry, worship the God of Israel, as proselytes of the gate that were not circumcised, pay to their new masters a yearly tribute, and submit to their government:" on these terms the proces

Deuteronomy 20:13Commentary on the Whole Bible (1710)

We must be for peace, whoever are for war. If the offers of peace were not accepted, then they must proceed to push on the war. And let those to whom God offers peace know that if they reject the offer, and take not the benefit of it within the time limited, j

Deuteronomy 20:14Commentary on the Whole Bible (1710)

Note, A justifiable property is acquired in that which is won in lawful war. God himself owns the title: The Lord thy God gives it thee; and therefore he must be owned in it, Ps. xliv. The nations of Canaan are excepted from the merciful provisions made by thi

Deuteronomy 20:19–20Commentary on the Whole Bible (1710)

And it is observable that the discipline of war here prescribed is so far from having any thing in it harsh or severe, as is usual in martial law, that the intent of the whole is, on the contrary, to encourage the soldiers, and to make their service easy to th

Deuteronomy 20:19–20Commentary on the Whole Bible (1710)

That reason, for the tree of the field is man's (the word life we supply), all the ancient versions, the Septuagint, Targums, &c., read, For is the tree of the field a man? Or the tree of the field is not a man, that it should come against thee in the siege, o

Deuteronomy 21:2–3Commentary on the Whole Bible (1710)

Note, Public persons must be solicitous about the public good; and those that are in power and reputation in cities must lay out themselves to redress grievances, and reform what is amiss in the country and neighbourhood that lie about them. Those that are nex

Deuteronomy 21:6–7Commentary on the Whole Bible (1710)

6 , I will wash my hands in innocency; but if Pilate had any eye to it ( Matt. xxvii. 24 ) he wretchedly misapplied it when he condemned Christ, knowing him to be innocent, and yet acquitted himself from the guilt of innocent blood. Protestatio non valet contr

Deuteronomy 21:8Commentary on the Whole Bible (1710)

This indulgence of men's inordinate desires, in which their hearts walked after their eyes, is by no means agreeable to the law of Christ, which therefore in this respect, among others, far exceeds in glory the law of Moses. The gospel permits not him that has

Deuteronomy 21:8Commentary on the Whole Bible (1710)

God being Israel's King, his ministers must be their magistrates, and by their word, as the mouth of the court and learned in the laws, every controversy must be tried. It was Israel's privilege that they had such guides, overseers, and rulers, and their duty

Deuteronomy 21:12–13Commentary on the Whole Bible (1710)

Quisquid amas cupias non placuisse nimis--We should moderate our affection for those things which we are tempted to love inordinately. Or rather, (2.) This was done in token of her renouncing idolatry, and becoming a proselyte to the Jewish religion.

Deuteronomy 21:15Commentary on the Whole Bible (1710)

It shows how Providence commonly sides with the weakest, and gives more abundant honour to that part which lacked; for the first-born son is here supposed to be hers that was hated; it was so in Jacob's family: because the Lord saw that Leah was hated, Gen. xx

Deuteronomy 21:16–17Commentary on the Whole Bible (1710)

(2.) Since it is the providence of God that makes heirs, the disposal of providence in that matter must be acquiesced in and not opposed. No son should be abandoned by his father till he manifestly appear to be abandoned of God, which is hard to say of any whi

Deuteronomy 21:19–20Commentary on the Whole Bible (1710)

And, how difficult soever tender parents now find it to reconcile themselves to the just punishment of their rebellious children, in the day of the revelation of the righteous judgment of God all natural affection will be so entirely swallowed up in divine lov

Deuteronomy 21:21Commentary on the Whole Bible (1710)

And thus, (1.) The paternal authority was supported, and God, our common Father, showed himself jealous for it, it being one of the first and most ancient streams derived from him that is the fountain of all power.

Deuteronomy 22:1–2Commentary on the Whole Bible (1710)

This must be done in pity to the very cattle, which, while they wandered, were exposed; and in civility and respect to the owner, nay, and in justice to him, for it was doing as we would be done by, which is one of the fundamental laws of equity.

Deuteronomy 22:3Commentary on the Whole Bible (1710)

The Jews say, "He that found the lost goods was to give public notice of them by the common crier three or four times," according to the usage with us; if the owner could not be found, he that found the goods might convert them to his own use; but (say some le

Deuteronomy 22:4Commentary on the Whole Bible (1710)

And yet the significancy and tendency of these statutes, which seem little, are such that, notwithstanding their minuteness, being fond among the things of God's law, which he has written to us, they are to be accounted great things. The distinction of sexes b

Deuteronomy 22:5Commentary on the Whole Bible (1710)

To befriend a lawful escape or concealment it may be done, but whether for sport or in the acting of plays is justly questionable. Some think it refers to the idolatrous custom of the Gentiles: in the worship of Venus, women appeared in armour, and men in wome

Deuteronomy 22:6–7Commentary on the Whole Bible (1710)

Now, since it is a thousand pities that she should fare the worse for that which is her praise, the law takes care that she shall be let go. The remembrance of this may perhaps, some time or other, keep us from doing a hard or unkind thing to those whom we hav