Matthew Henry Gives Us His Grand Commentary

This is the day that Matthew Henry was born in a Welsh farmhouse in Shropshire, England, close to the border of England and Wales, in 1662.

His father, Philip, had been ejected from his church for refusing to ‘bow the knee’ to the king’s demands. His non-conformist views would not allow him to recognize the king as “Head of the Church” nor be compelled to use the Prayer Book. Submitting to ordination by a bishop was also anathema to him.

Along with nearly two thousand other ministers, Philip Henry had refused to submit to the Act of Uniformity, which had come into effect on 24 August 1662 and was radically opposed to all that Puritans like Henry stood for.

So young Matthew grew up in a godly home where Christian principles and conscience were adhered to – regardless of the consequences.

Matthew apparently suffered from a weak constitution during his childhood. But what he lacked in physical health he made up for in spiritual vigour. There is credible evidence that he could read the Scriptures when only three years old. His conversion took place before he turned eleven. Ion Henry’s words, one of his father’s sermons ‘melted’ him and caused him to ‘enquire after Christ’.

Taught at first by his father, an excellent educator, Matthew gained further education from nonconformist schools and at one time studied law. But he kept his focus on the ministry calling, taking occasion to preach where ever he could. The dissenters of Chester liked what they heard and invited him to be their minister.

Henry began his ministry with Presbyterian ordination on 9 May, 1687. Over the course of the next two decades his Chester congregation increased to more than 350 members. Not surprisingly, his success as a pastor caused other churches to seek him as their minister.

His first wife died in childbirth, in 1689. The following year he wed Mary Warburton – and all three children born to them died in infancy.

For 25 years he ministered at Chester. After rejecting many calls by other churches he finally chose to pastor a dissenting church in Hackney, London, so he could be closer to printers, in view of the large commentary he was composing.

Ill health plagued him. He suffered from diabetes and repeated attacks of kidney stones.

In June, 1714, while on a preaching tour of Cheshire, he was thrown from his horse and taken to the house of a nearby parson, where he died the following morning, 22 June, 1714, aged 52.

While Henry wrote a number of worthy works, his memory lives on in his monumental Commentary, The Exposition of the Old and New Testaments. Henry had begun this massive work in November 1704. By the time of his death ten years later, the project had got as far as the end of the book of Acts. It would be finished by a number of ministers after his death.

The commentary is quintessentially Puritan. It focuses on biblical spirituality and is alert to the need to glorify God in the whole of life. It is also chock-full of the terse and piquant aphorisms that the Puritans delighted to use to penetrate the hearts of their hearers and readers. Here are a few examples:
‘God’s grace can save souls without preaching, but our preaching cannot save them without God’s grace, and that grace must be sought by prayer’ (on Ezekiel 37:1-14).

‘Ministers may be serving Christ, and promoting the great ends of their ministry, by writing good letters, as well as by preaching good sermons’ (on Acts 18:7-11).

‘It is easier to build temples than to be temples to God’ (on 2 Chronicles 24:1-14).

‘The pleasures of sense are puddle-water; spiritual delights are rock water, so pure, so clear, so refreshing — rivers of pleasure’ (on Exodus 17:1-7).

‘The beauty of holiness is that which the grave, that consumes all other beauty, cannot touch, or do any damage to’ (on Psalm 49:6-14).

George Whitefield, we are told, read Henry’s commentary through four times … on his knees!

Spurgeon speaks of Matthew Henry’s Commentary as “first among the mighty” – and recommends that every minister of the gospel should read it through “once at least”.

Charles Wesley (1707-1788) was so moved by Henry’s comments on Leviticus 8:35 that he based one of his most famous hymns on them. Henry had written: ‘we have every one of us a charge to keep, an eternal God to glorify, an immortal soul to provide for, needful duty to be done, our generation to serve; and it must be our daily duty to keep this charge, for it is the charge of the Lord our Master, who will shortly call us to an account about it’. Gripped by this comment, Wesley sat down to write “A charge to keep I have”.

One does not have to agree with everything this great Puritan said to be blessed indeed by his Scriptural reflections.

This post is based on the work of my late friend Donald Prout whose love for books and Christian history led him to collate a daily Christian calendar. I continue to work with Don’s wife, Barbara, to share his life work with the world. I have updated some of these historical posts and will hopefully draw from Don’s huge files of clippings to continue this series beyond Don’s original work. More of Don’s work can be found at I am indebted to Don for awakening in me an interest in Church History, which I previously considered to be a little stuffy and of little practical value. I find in the process of updating Don’s Christian Diary that I am being constantly refreshed, illuminated or challenged by the lives of those who have gone before.

St Dunstan – England

This is the day that … St Dunstan is remembered by some churches.  He is one of the 68 saints mentioned in the Anglican Prayer Book.

He is “the most famous of all Anglo-Saxon saints”, according to Alban Butler’s Lives of the Saints (1756-1759).

Dunstan was born in Somerset, England, in the early part of the 10th century.  During his education at Glastonbury he alarmed the monks by sleep-walking on the roof of the church!  (Stars Appearing, by S. Harton, page 208).

He eventually became an abbot at Glastonbury and set about reforming the morals of a scandalous clergy.  This zeal for purity continued when he later became Archbishop of Canterbury (Butler, page 149).

But as was to be expected, there was plenty of opposition.  Especially when he rebuked King Edwy for his unseemly behaviour.  As a result Dunstan’s property was confiscated and he was sent into exile.  After Edwy’s death, King Edgar assumed the throne and Dunstan was re-instated.

And it was Dunstan who instituted bellringing on festival days, and who re-introduced organ playing into the church – “even taking a personal hand in their actual construction” (Harton, page 207).

The story is told (believe it or not!!) that on one occasion, whilst working at his forge, he saw the Devil peering through the window.  “So he pulled the red-hot tongs from the coals and pulled the Devil’s nose with them” (Maypoles, Martyrs and Mayhem, page 147;  Days and Customs of All Faiths, page 127).  Satan ran and dipped his nose in Tunbridge Wells to cool off – and “that is why the water in Tunbridge Wells, to this day, is sulphur water!”  (page 127).

In the Convent of the Holy Child Jesus at Mayfield they even have St Dunstan’s tongs!  (Maypoles, Martyrs and Mayhem, page 147).

And the dear old Archbishop is still regarded as the Patron Saint of blacksmiths.

The Wigton Martyrs

This is the day that …Margaret McLaughlin, aged 60, and Margaret Wilson, aged 16, were martyred for their faith, in 1685.

“Use the Prayer Book – or else!” Such was the substance of the new Act of Uniformity passed in May, 1662. As a result, persecution broke out with fury against all who refused to conform. In Scotland these dissenters were named “the Covenanters” – so called because they had signed a manifesto known as the “Solemn League and Covenant”. “They were outlawed, their worship forbidden, and all who were caught were executed. Even the use of torture was not unknown” (Valiant in Fight, by B. Atkinson, page 141).

Another historian comments: “These Scottish Protestants were hunted with bugles and blood-hounds like so many deer. Those who gathered secretly in glens and caves to worship God were hanged; or drowned without mercy” (The Church in History, by R. Kuiper, page 255).

Thus it was that these two women were tied to stakes at low tide at “Solway Firth in the waters of Blednoch”, and there left to drown as the tide rose, for refusing to renounce the Covenant (Songs About Heaven, by E. Emurian, page 22). As the waters came closer, young Margaret sang Psalm 25 and quoted Romans 8:35-39: “What shall separate us from the love of Christ … tribulation, or distress, or persecution, or distress, or persecution? Nay!”

History refers to them as the Wigton Martyrs, godly folk who, like Moses, “endured as seeing Him Who is invisible” (Hebrews 11:27). A memorial to these two faithful women may still be seen at Wigton today.