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.

Hosea 1:1Commentary on the Whole Bible (1710)

Some particular instructions which he was ordered to give to the people of God. He must convince them of their sin in going a whoring from God, by marrying a wife of whoredoms,

Hosea 1:2Commentary on the Whole Bible (1710)

But our being cast out of covenant is owing purely to ourselves and our own folly. The breach is on man's side: You are not my people, and therefore I will not be your God; if God hate any, it is because they first hated him. This was fulfilled in Israel when

Hosea 1:3Commentary on the Whole Bible (1710)

It is especially so in those that have made a profession of religion, and have been taken into covenant with God; it is breaking the marriage-bond; it is a heinous odious sin, and, as much as any thing, besots the mind and takes away the heart.

Hosea 1:4Commentary on the Whole Bible (1710)

But how comes the same action to be both rewarded and punished? Very justly; the matter of it was good; it was the execution of a righteous sentence passed upon the house of Ahab, and, as such, it was rewarded; but Jehu did it not in a right manner; he aimed a

Hosea 1:4–6Commentary on the Whole Bible (1710)

He must speak comfortable to the kingdom of Judah, which still retained the pure worship of God, and assure them of the salvation of the Lord,

Hosea 1:5Commentary on the Whole Bible (1710)

If pardoning mercy is denied, no other mercy can be expected, for that opens the door to all the rest. Some make this to speak comfort: I will no more have mercy upon them till in pardoning I shall pardon them, that is, till the Redeemer comes to Zion to turn

Hosea 1:7Commentary on the Whole Bible (1710)

This may refer also to the salvation of Judah from idolatry, which qualified and prepared them for their other salvations. And this is indeed a salvation by the Lord their God; it is wrought only by the power of his grace, and can never be wrought by sword or

Hosea 1:10–11Commentary on the Whole Bible (1710)

His name, Hosea, or Hosea (for it is the very same with Joshua's original name), signifies a saviour; for prophets were instruments of salvation to the people of God, so are faithful ministers; they help to save many a soul from death, by saving it from sin. h

Hosea 1:10–11Commentary on the Whole Bible (1710)

Some think that these promises will not have their accomplishment, at least not in full, till the general conversion of the Jews in the latter days, which is expected yet to come, when the vast incredible numbers of Jews, that are now dispersed as the sand of

Hosea 1:11Commentary on the Whole Bible (1710)

Thus Judah and Israel were gathered together; yet this was but a type of the much more celebrated coalition between Jews and Gentiles, when, by the death of Christ, the partition-wall of the ceremonial law was taken down. Christ died, to gather together in one

Hosea 2:1Commentary on the Whole Bible (1710)

Let those that had not bowed the knee to Baal reason the case with those that had, and endeavour to convince them with such arguments as are here put into their mouths. Note, Private persons may, and ought in their places, to appear and plead against the publi

Hosea 2:1Commentary on the Whole Bible (1710)

Note, Our relation to God and dependence on him are a great aggravation of our revolts from him and rebellions against him. They must, in God's name, charge her with the violation of the marriage-covenant between her and God.

Hosea 2:2Commentary on the Whole Bible (1710)

Every sinful course, persisted in, is an adulterous departure from God. And here we may see what it is truly to repent of it and turn from it. True penitents will forsake both open sins, will put away not only the whoredoms that lie in sight, but those that li

Hosea 2:3Commentary on the Whole Bible (1710)

It is hard to say when this had its accomplishment in the kingdom of the ten tribes; but it principally aims, no doubt, at the bringing in both of Jews and Gentiles into the church by the gospel of Christ; and it is applicable, nay, we have reason to think it

Hosea 2:5Commentary on the Whole Bible (1710)

The Chaldee understands it of the nations whose alliance Israel courted and depended upon, who supplied them with what they needed. But it is rather to be understood of the idols they worshipped, to justify their love of which they called them their lovers. Se

Hosea 2:5Commentary on the Whole Bible (1710)

"It is my corn and my wine." God will have us to know, not only that we have all our creature-comforts and enjoyments from him, but that he has still an incontestable right and title to them, that they are more his than ours, and therefore are to be used for h

Hosea 2:6–7Commentary on the Whole Bible (1710)

Now, (1.) This is such a just judgment as the Sodomites met with, that were struck with blindness, and wearied themselves to find the door ( Gen. xix. 11 ), and the Syrians, 2 Kings vi. Note, Those that are most resolute in their sinful pursuits are commonly m

Hosea 2:8–9Commentary on the Whole Bible (1710)

Their land was plenteous. How graciously their plenty was given to them. God gave them not only corn for necessity, but wine for delight, and oil for ornament.

Hosea 2:11Commentary on the Whole Bible (1710)

It is as Mr. Burroughs observes here, Sin and mirth can never hold long together; but, if men will not take away sin from their mirth, God will take away mirth from their sin.

Hosea 2:11Commentary on the Whole Bible (1710)

This promise of Israel's singing has its accomplishment in the gospel of Christ, which furnishes us with abundant matter for joy and praise, and wherever it is received in its power enlarges the heart in joy and praise; and this is that land flowing with milk

Hosea 2:12Commentary on the Whole Bible (1710)

Or, if the allusion be to the name, it intimates that trouble for sin, if it be sincere, opens a door of hope; for that sin which truly troubles us shall not ruin us. The valley of Achor was a very fruitful pleasant valley, some think the same with the valley

Hosea 2:13Commentary on the Whole Bible (1710)

Some think it may be translated, Afterwards, or nevertheless, I will allure her. It comes all to one; the design is plainly to magnify free grace to those on whom God will have mercy purely for mercy's sake. Now that which is here promised to Israel is, I.

Hosea 2:14–15Commentary on the Whole Bible (1710)

This is expressed here with an allusion to God's dealings with that people when he brought them out of Egypt, through the wilderness to Canaan, as their forlorn and deplorable condition in their captivity was compared to their state in Egypt in the day that th

Hosea 2:16–17Commentary on the Whole Bible (1710)

Note, The surest pledge and token of God's favour to any people is his effectual parting between them and their beloved sins. The worship of Baal was the sin that did most easily beset the people of Israel; it was their own iniquity, the sin that had dominion

Hosea 3:1Commentary on the Whole Bible (1710)

But the worshippers of other gods drank wine in bowls; nay, no less than flagons of wine would content them. (2.) That their badness had not stopped the current of his favours to them. This is a wonder of mercy indeed, that she is thus beloved of her friend, t