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.

Leviticus 20:2Commentary on the Whole Bible (1710)

God speaketh once, yea, twice, and what he orders to be said again we must be willing to hear again, because for us it is safe, Phil. iii. Three sins are in these verses threatened with death:-- 1.

Leviticus 20:2–3Commentary on the Whole Bible (1710)

Abraham's offering Isaac could not give countenance, much less could it give rise to this barbarous practice, since, though that was commanded, it was immediately countermanded.

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

Note, Those that escape punishment from men, yet shall not escape the righteous judgments of God; so wretchedly do those deceive themselves that promise themselves impunity in sin. How can those escape against whom God sets his face, that is, whom he frowns up

Leviticus 20:4–5Commentary on the Whole Bible (1710)

And, if the sins of leaders be leading sins, it is fit that their punishments should be exemplary punishments. Children's abusing their parents, by cursing them,

Leviticus 20:6Commentary on the Whole Bible (1710)

Those do so who turn after those that deal in the black art, and know the depths of Satan. This is spiritual adultery as much as idolatry is, giving that honour to the devil which is due to God only; and the jealous God will give a bill of divorce to those tha

Leviticus 20:7–8Commentary on the Whole Bible (1710)

Note, [1.] God's people are, and must be, persons of distinction. God has distinguished them by his holy covenant, and therefore they ought to distinguish themselves by their holy conversation. [2.] God's sanctifying us is a good reason why we should sanctify

Leviticus 20:9Commentary on the Whole Bible (1710)

17 , The eye that mocks at his father the ravens of the valley shall pick out, which intimates that such wicked children were in a fair way to be not only hanged, but hanged in chains. This law of Moses Christ quotes and confirms ( Matt. xv. 4 ), for it is as

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

It is a presumptuous contempt of an ordinance of God, and a violation of his covenant, Prov. ii. It is an irreparable wrong to the injured husband, and debauches the mind and conscience of both the offenders as much as any thing. It is a sin which headstrong a

Leviticus 20:13–15Commentary on the Whole Bible (1710)

Even the beast that was thus abused was to be killed with the sinner, who was thereby openly put to the greater shame: and the villany was thus represented as in the highest degree execrable and abominable, all occasions of the remembrance or mention of it bei

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

Nay it is said, They shall bear their iniquity, that is, though they be not immediately cut off by the hand either of God or man for this sin, yet the guilt of it shall lie upon them, to be reckoned for another day, and not be purged with sacrifice or offering

Leviticus 20:22Commentary on the Whole Bible (1710)

Thus the rejection of the Jews stands for a warning to all Christian churches to take heed lest the kingdom of God be taken from them. Those that sin like others must expect to smart like them; and their profession of relation to God will be no security to the

Leviticus 20:24Commentary on the Whole Bible (1710)

If they took the infection, it would be of pernicious consequence to them. The Canaanites were to be expelled for these very sins: They committed all these things, therefore I abhorred them,

Leviticus 20:25Commentary on the Whole Bible (1710)

This is holiness, to discern between things that differ, not to live at large, as if we might say and do any thing, but to speak and act with caution.

Leviticus 20:26Commentary on the Whole Bible (1710)

Their duty; this is inferred from their dignity. God had done more for them than for others, and therefore expected more from them than from others. And what is it that the Lord their God requires, in consideration of the great things done and designed?

Leviticus 20:27Commentary on the Whole Bible (1710)

It would be an affront to God and to his lively oracles, a scandal to the country, and a temptation to ignorant bad people, to consult them, if such were known and suffered to live among them. Those that are in league with the devil have in effect made a coven

Leviticus 21:1–3Commentary on the Whole Bible (1710)

A priest was permitted to do it for a parent or a child, for a brother or an unmarried sister, and therefore, no doubt (though this is not mentioned) for the wife of his bosom; for Ezekiel, a priest, would have mourned for his wife if he had not been particula

Leviticus 21:6Commentary on the Whole Bible (1710)

If they pollute themselves, they profane the name of their God on whom they attend: if the servants are rude and of ill behaviour, it is a reflection upon the master, as if he kept a loose and disorderly house. Note, All that either offer or eat the bread of o

Leviticus 21:7Commentary on the Whole Bible (1710)

Those do not consult the good of their posterity as they ought who do not take care to marry such as are of good report and character. He that would seek a godly seed (as the expression is, Mal. ii. 15 ) must first seek a godly wife, and take heed of a corrupt

Leviticus 21:11Commentary on the Whole Bible (1710)

If any of the inferior priests were under a ceremonial pollution, there were other priests that might supply their places; but, if the high priest were defiled, there would be a greater want of him. And the forbidding of him to go to any house of mourning, or

Leviticus 21:13–14Commentary on the Whole Bible (1710)

The reason of this was to put a difference between him and other priests in this matter; and (as some suggest) that he might be a type of Christ, to whom the church was to be presented a chaste virgin, 2 Cor. xi. Christ must have our first love, our pure love,

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

Some understand it as forbidding him to marry any of an inferior rank, which would be a disparagement to his family. Jehoiada indeed married of his own tribe, but then it was into the royal family, 2 Chron. xxii. This was not to teach him to be proud, but to t

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

Those are unworthy to be called Christians, and unfit to be employed as ministers, that are spiritually blind, and lame, and crooked, whose sins render them scandalous and deformed, so as that the offerings of the Lord are abhorred for their sakes.

Leviticus 22:2Commentary on the Whole Bible (1710)

16 Or suffer them to bear the iniquity of trespass, when they eat their holy things: for I the L ORD do sanctify them. The holy things were to be eaten by the priests and their families. Here is a law that no stranger should eat of them, that is, no person wha

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

These separated the people from the sanctuary, and God would show that they were so far from being more excusable that really they were more abominable in a priest. Others were more transient, as the touching of a dead body, or any thing else that was unclean,

Leviticus 22:6Commentary on the Whole Bible (1710)

But whoever was thus defiled might not eat of the holy things, under pain of God's highest displeasure, who said, and ratified the saying, That soul shall be cut off from my presence,