Guest Blogger: On Matthew Henry's Method for Prayer

Although this blog has not been too active of late, we are still here and we still cherish the Huguenots, Puritans and Covenanters, and others who held or hold to experimental piety. Today's guest post comes from my son, Sam (age 13). 

I have been reading Matthew Henry's A Method For Prayer, originally published in 1712 (Christian Focus Publications, 2017). This book has been a real blessing to me.

Using the Lord's Prayer as a model, the following are a few points Henry believes should be part of each Christian's prayer:

• Address to God, Adoration of Him, with Suitable Acknowledgments, Professions, and Preparatory Requests - this speaks to how we honor Him, and hallow His name.
• Confession of Complaints of ourselves, and humble Professions of Repentance - here we ask God to forgive us our sins.
• Petition and Supplication for the good things. which we stand in need of - here we ask God for the things we need, such as our daily bread.
• Thanksgiving for the mercies we have received and the many Favours of his we are interested in and have, and hope for Benefit by - Thanksgiving is not just once a year, but every day we have reason to give thanks to God for his mercies which are daily.

I have benefited greatly from Henry's book. It's an amazing book that all Christians should read. This book truly has helped my prayer life, and I'm glad it is still in print today. It is a treasure which can be a blessing to many. 

MHCC 52: Why Was Eve Formed From Adam's Rib?

In the famous Commentary of Matthew Henry, we find a beautiful summary of why woman was created in the Garden of Eden from the rib of Adam rather than from the earth like Adam was. 

“ 4. That the woman was made of a rib out of the side of Adam; not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved. Adam lost a rib, and without any diminution to his strength or comeliness (for, doubtless, the flesh was closed without a scar); but in lieu thereof he had a help meet for him, which abundantly made up his loss: what God takes away from his people he will, one way or other, restore with advantage. In this (as in many other things) Adam was a figure of him that was to come; for out of the side of Christ, the second Adam, his spouse the church was formed, when he slept the sleep, the deep sleep, of death upon the cross, in order to which his side was opened, and there came out blood and water, blood to purchase his church and water to purify it to himself. See Eph. v. 25, 26.” – Matthew Henry (1662-1714), Commentary Upon the Whole Bible (1708-1710, 1991, 2006), p. 10 (Gen. 2.21)

This quote, often-repeated, highlights the companionship that God intended for husband and wife. As Henry no doubt would acknowledge, this understanding of the relationship between man and wife was not unique to him. As it turns out (here I wish to thank Adam Brink for highlighting this point) there is a long theological pedigree to this idea which predates Matthew Henry by centuries. In this blog post, I will provide citations to other theologians who have made this very point. This list may not be complete (allusions to this idea may be found in Augustine and earlier), but it shows a trajectory of thought which is historically intriguing, at least to this researcher, and each contribution along the way has its own particular and profound eloquence.

“Adam lost a rib, but he got a better thing instead of it, even a help meet for him. Thus God uses to deal with his children: they lose sometimes some of their creature-comforts; but then perhaps they get more of the Creator’s comforts, and that’s a blessed exchange. This bone was taken out of Adam’s side, fitly noting the woman’s place: not out of his head, to be above him; nor out of his feet, to be trampled on by him; nor from before him, as his better; nor from behind him, as his servant; -- but out of his side, to be equal with him; near his heart, for he owes her love; under his arm, for he owes her protection. Surely they forget from whence the woman was taken, that carry themselves haughtily and abusively towards their wives.” – Philip Henry (1631-1696), An Exposition…Upon the First Eleven Chapters of Genesis (1682, 1839), p. 56 (Gen. 2.21) * This commentary by Matthew Henry’s father was written by the hand of Matthew Henry in 1682.

*** 

 “The woman was taken out of this part, not out of the higher or lower parts, to show that she is neither to be her husband’s mistress, to usurp authority over him, 1 Tim. ii.12; nor yet to be his slave, to be abused, despised, or trampled under his feet; but to be kindly treated, and used like a companion, with moderation, respect, and affection.” – Matthew Poole (1624-1679), “Annotations Upon the Holy Bible” (1683-1685), Vol. 1, p. 7 (Gen. 2.21). * “One fact is certain from internal evidence, that Mr. Henry wrote his Commentary on the Old and New Testaments, with the learned compilation of Poole, called Criticorum Synopsis, open before him; as, in all difficult passages, he has judiciously selected that opinion from the many presented in this work, which, upon the whole, seems to be most probable.” – Archibald Alexander, Preface to Matthew Henry’s Commentary

*** 

“To honour marriage more yet, or rather to teach the married how to honour one another, it is said that the wife was made of the husband's rib, Gen. ii.22; not of his head, for Paul calleth the husband the wife's head, Ephes. v. 23; not of the foot, for he must not set her at his foot. The servant is appointed to serve, and the wife to help. If she must not match with the head, nor stoop at the foot, where shall he set her then? He must set her at his heart, therefore she which should lie in his bosom was made in his bosom, and should be as close to him as his rib, of which she was fashioned.” – Henry Smith (1560-1591), A Preparative to Marriage (1591), p. 8

*** 

"It was right for the woman to be made from a rib of man. First, to signify the social union of man and woman, for the woman should neither "use authority over man," and so she was not made from his head; nor was it right for her to be subject to man's contempt as his slave, and so she was not made from his feet." -- Thomas Aquinas (c. 1225–1274), Summa Theologiae (1265–1274, 1485), Pars Prima, Quest. 92, Art. 3 * Thomas Aquinas wrote a commentary on Peter Lombard’s Sentences.

 ***

“It is not good for man to be alone; let us make him a help like unto himself” – “‘like unto himself’ – this corresponds to equivalence. By this is indicated that the woman must be the equal of the man, or his companion, not under him and not above him. Also, the woman was made from man’s rib, not from the upper part or from the lower, but from the middle, that by it might be designated that woman must be man’s equal.” – Robert of Sorbon (1201-1274), De Matrimonio (Of Marriage) (c. 1260-1270) on Gen. 2.18

 ***

“WHY WOMAN WAS FORMED FROM THE MAN’S SIDE AND NOT FROM SOME OTHER PART OF HIS BODY. But although woman was made from man for these reasons, nevertheless she was formed not from just any part of his body, but from his side, so that it should be shown that she was created for the partnership of love, lest, if perhaps she had been made from his head, she should be perceived as set over man in domination; or if from his feet, as if subject to him in servitude. Therefore, since she was made neither to dominate, nor to serve the man, but as his partner, she had to be produced neither from his head, nor from his feet, but from his side, so that he would know that she was to be placed beside himself whom he had learned had been taken from his side.” -- Peter Lombard (1100-1160), Libri Quatuor Sententiarum (Sentences) (c. 1150), Bk. 2, Distinction 18, Ch. 2 (see also 3.18.3; 4.28.3.2; 4.28.4) * Peter Lombard was a pupil of Hugh of St. Victor.

***

“XXXV. Why woman was made from man, and why from the side.

But afterwards as a help to generation woman was made from man himself, since, if she had been made from another source, surely the beginning of all men would not have been one. Now she was made from the side of man that it might be shown that she was created for association in love, lest perhaps, if she had been made from the head, she would seem to be preferred to man unto damnation, or, if from the feet, to be subject unto slavery. Since, therefore, she was furnished to man neither as a mistress nor a handmaid but as a companion, she had to be produced neither from the head nor from the feet but from the side, in order that he might realize that she was to be placed beside him, whom he learned had been taken from his very side.” -- Hugh of St. Victor (c. 1096-1141), De Sacramentis (Sacraments of the Christian Faith) (c. 1134), Book I, Part VI, Sec. 35

*** 

“[God took one] of the ribs. Why was the woman formed from a rib? For if she were formed from his foot or hand or some other part she would stand in shame before him. Another interpretation is that it shows the greatest love, for the rib is, after all, closest to the heart, as it is said: the rib is the guardian of the heart.” – Anonymous (Irish), Commemoratio Geneseos (8^th Century)

Tercentenary of Matthew Henry's Death

Today marks 300 years since the entering of Matthew Henry, the great minister and Biblical commentator, into glory, in the fifty-third year of his life on earth. On June 21, 1714, he was traveling from Chester to Hackney, England, when he showed symptoms of not quite being himself. During the trip, before reaching Tarporley, his horse stumbled at a hole in the road and threw him off. Apart from being wet, Henry had no particular complaints from the fall, but disregarded the wishes of his friends to stay at Tarporley, and instead pressed on to Nantwich, Cheshire, where he preached a sermon on Jer. 31.18 at the Presbyterian Meeting House on Pepper Street, which turned out to be his last sermon. Again, he did not seem as lively as usual during this sermon, and afterwards he dined, but then was persuaded to undergo some bloodletting for his health. After the procedure, fell asleep but was awoken by friends who were concerned about him, much to his displeasure. Later, he repaired to the home (now known as the Queen's Aid House, 41 High Street, an Elizabethan-era landmark) of the minister of the Meeting House, Joseph Mottershead, where before going to bed, he spoke of the preciousness of spiritual comforts in time of need, and "blessed God that he had those comforts." He said to those around him, "Pray for me for now I cannot pray for myself," and to his old friend Mr. Illidge in particular, "You have been used to take notice of the sayings of dying men: this is mine, -- That a life spent in the service of God, and communion with him, is the most comfortable and pleasant life that anyone can live in this world." It was a restless night for Henry, and finally around 5 am on Tuesday, June 22, 1714, he suffered an "apoplectic fit," and lay speechless until about 8 am, at which time, "he gently expired." 

Henry was buried at Trinity Church in Chester, mourned and eulogized by many, but through his many edifying writings, of him it may be said more than most, "he being dead yet speaketh" (Heb. 11.4).

Willison's Recommended Sabbath Reading

John Willison (1680-1750), Church of Scotland minister, has the following reading advice for Christians in his "A Treatise Concerning the Sanctification of the Lord's Day" (links provided to works cited and biographical information about the authors where possible for the interested reader):

I am persuaded there is no better way in this world for improving the faculty of sight, and the benefits of light, than by reading the word of God. So far as time can allow you upon the Sabbath, I judge it  very profitable to read other good books also, such as our Confession of Faith, [Thomas] Vincent's Catechism [An Explanation of the Assembly's Shorter Catechism]., Vincent on the last Judgment [Of Christ's Certain and Sudden Appearance to Judgment], [William] Guthrie's Trial of a Saving Interest in Christ [The Christian's Great Interest], [Joseph] Alleine's Alarm [to the Unconverted], [Richard] Baxter's Call to the Unconverted, [Edward] Pearse's Preparation for Death, Fox's Time and the End of Time [by John Foxe], [Thomas] Doolittle's Call to Delaying Sinners, Baxter's Saints' Everlasting Rest, his Poor Man's Family Book, [Andrew] Gray's Sermons, [John] Flavel's Touchstone of Sincerity, his Saint Indeed, [Matthew] Mead's Almost Christian, the Treatises of Doolittle, Campbell and Henry upon the Sacrament [Thomas Doolittle, A Treatise on the Lord's Supper; Daniel Campbell, Sacramental Meditations on the Sufferings and Death of Christ; Matthew Henry, The Communicant's Companion], [Samuel] Rutherfoord's Letters, the Fulfilling of the Scriptures [by Robert Fleming, Sr.], Clark's Martyrology [Samuel Clarke's (1599-1683) General Martyrologie], [Thomas] Beard's Theatre of God's Judgments. These, and such like books, next to the Holy Bible, I recommend to the perusal of all private Christians, as being easy and plan to common capacities, and some of the most generally useful, instructing, awakening, soul-searching, and heart-warming pieces, that I have seen among human writings, and which have been blessed to the edification of many thousands.

MHCC 51: Brown Bread and the Gospel

Matthew Henry on Isa. 30.19-20:

It was a common saying among the old Puritans, Brown bread and the gospel are good fare.

The Worthy Sayings of Old Mr. [John] Dod, p. 32:

Brown bread with the Gospel is good fare.

Old Mr. Dod's Sayings, p. 16:

Though we have things below, very rare / Yet brown bread with the Gospel is good fare.

Robert Leighton, Exposition of the Lord's Prayer, in Works, Vol. 4, p. 91:

Though he hath no more of the world but daily bread, and of the coarsest sort, he hath a continual feast within, as he that said, Brown bread and the gospel is good fare.

John Spencer, Things New and Old, Vol. 1, p. 20:

Brown bread and the Gospel (said Mr. [Richard] Greenham), is good cheer; and indeed, brown bread, and the blessing of God, is a rich banquet.

MHCC 50: Inspiration for Charles Wesley

Thomas Jackson, The Life of Charles Wesley, Vol. 2, pp. 200-202:

Few persons would think of going to the verbose Commentary of Matthew Henry for the elements of poetry; but the genius of Charles Wesley, like the fabled philosopher's stone, could turn everything to gold. Some of his eminently beautiful hymns, strange as it may appear, are poetic versions of Henry's expository notes. One specimen may be given. The Commentator, explaining the name of God, as it was given to Moses, and recorded in Exodus xxxiv. 6, 7, says, --

"(1.) He is merciful. This bespeaks his tender compassion, like that of a father to his children. This is put first, because it is the first wheel in all the instances of God's good-will to fallen man, whose misery makes him an object of pity, Judg. x. 16; Isa. lxiii. 9. Let us not then have either hard thoughts of God or hard hearts towards our brethren. (2.) He is gracious. This bespeaks both freeness and kindness; it intimates not only that he has a compassion to his creatures, but a complacency in them and in doing good to them, and this of his own good-will, and not for the sake of any thing in them. His mercy is grace, free grace; this teaches us to be not only pitiful, but courteous, 1 Pet. iii. 8. (3.) He is long-suffering. This is a branch of God's goodness which the wickedness of sinners gives occasion for; that of Israel had done so: they had tried his patience, and experienced it. He is long-suffering, that is, he is slow to anger, and delays the execution of his justice; he waits to be gracious, and lengthens out the offers of his mercy. (4.) He is abundant in goodness and truth. This bespeaks plentiful goodness, goodness abounding above our deserts, above our conception and expression. The springs of mercy are always full, the streams of mercy always flowing; there is mercy enough in God, enough for all, enough for each, enough for ever. It bespeaks promised goodness, goodness and truth put together, goodness engaged by promise, and his faithfulness pledged for the security of it. He not only does good, but by his promise he raises our expectation of it, and even binds himself to show mercy. (5.) He keepeth mercy for thousands. This denotes, [1.] Mercy extended to thousands of persons. When he gives to some, still he keeps for others, and is never exhausted; he has mercy enough for all the thousands of Israel, when they shall multiply as the sand. [2.] Mercy entailed upon thousands of generations, even those upon whom the ends of the world have come; nay, the line of it is drawn parallel with that of eternity itself. (6.) He for giveth iniquity, transgression, and sin. Pardoning mercy is specified, because in this divine grace is most magnified, and because in this divine grace is most magnified, and because it is this which opens the door to all other gifts of his divine grace, and because of this he had lately given a very pregnant proof. He forgives offences of all sorts—iniquity, transgression, and sin, multiplies his pardons; and with him is plenteous redemption."

The valuable sentiments thus expressed in humble prose Mr. Charles Wesley embodies in elegant and energetic verse. He sings in the full exercise of faith, and of adoring gratitude; and millions of hearts and voices still unite in the same hallowed strain: --

Merciful God, thyself proclaim
In this polluted breast;
Mercy is thy distinguish'd name,
Which suits a sinner best:
Our misery doth for pity call,
Our sin implores thy grace;
And thou art merciful to all
Our lost, apostate race.

Thy causeless, unexhausted love,
Unmerited and free,
Delights our evil to remove,
And help our misery:
Thou waitest to be gracious still,
Thou dost with sinners bear,
That saved we may thy goodness feel,
And all thy grace declare.

Thy goodness and thy truth to me,
To every soul, abound,
A vast, unfathomable sea,
Where all our thoughts are drown'd:
Its streams the whole creation reach,
So plenteous is the store,
Enough for all, enough for each,
Enough for evermore.

Faithful, O Lord, thy mercies are,
A rock that cannot move;
A thousand promises declare
Thy constancy of love:
Throughout the universe it reigns,
Unalterably sure;
And while the truth of God remains,
The goodness must endure.

Reserves of unexhausted grace
Are treasured up in thee,
For myriads of the fallen race,
For all mankind, and me.
The flowing stream continues full,
Till time its course hath run;
And while eternal ages roll
Thy mercy shall flow on.

Merciful God, long-suffering, kind,
To me thy name is show'd;
But sinners most exult to find,
Thou art a pardoning God.
Our sins in deed, and word, and thought,
Thou freely dost forgive;
For us thou by thy blood hast bought,
And died that I might live.

Erik Routley & Paul Akers Richardson, A Panorama of Christian Hymnody, p. 69:

71 A Charge to Keep I Have

A charge to keep I have,
a God to glorify,
a never-dying soul to save
and fit it for the sky;
to serve the present age,
my calling to fulfill:
O may it all my powers engage
to do my Master's will.

Arm me with jealous care
as in thy sight to live,
and O! thy servant, Lord, prepare
a strict account to give.
Help me to watch and pray,
and on thyself rely,
assured, if I my trust betray,
I shall for ever die.

Charles Wesley
Short Hymns on Select Passages of Scripture, 1762
based on Matthew Henry's Commentary, 1700, Leviticus 8:35:

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 care to keep this charge, for it is the charge of the Lord our Master, who will shortly call us to account about it, and it is at our utmost peril if we neglect it. Keep it, "that ye die not"; it is death, eternal death, to betray the truth we are charged with.

Charles Wesley, Preface to Short Hymns on Select Passages of Scripture:

God, having graciously laid His hand upon my body, and disabled me for the principal work o fthe ministry, has thereby given me an unexpected occasion of writing the following hymns. Many of the thoughts are borrowed from Mr. Henry's Comment, Dr. [Robert] Gell on the Pentateuch, and Bengelius [Johann Albrecht Bengel] on the New Testament.

MHCC 49: How Little We Know

Matthew Henry on Prov. 30.3:

Some suppose Agur to be asked, as Apollo's oracle was of old, Who was the wisest man? The answer is, He that is sensible of his own ignorance, especially in divine things. Hoc tantum scio, me nihil scire -- All that I know is that I know nothing.

Matthew Henry on Eccl. 1.17-18:

The more we know the more we see of our own ignorance....the more we know the more we see there is to be known...Let us not therefore be driven off from the pursuit of any useful knowledge, but put on patience to break through the sorrow of it; but let us despair of finding true happiness in this knowledge, and expect it only in the knowledge of God and the careful discharge of our duty to him.

MHCC 48: Matthew Henry's Guide to the Proverbs

Matthew Henry prepared this topical index to the Proverbs which is a helpful guide to navigate the wisdom of Solomon:

Twenty chapters of the book of Proverbs (beginning with ch. x. and ending with ch. xxix.), consisting mostly of entire sentences in each verse, could not well be reduced to proper heads, and the contents of them gathered; I have therefore here put the contents of all these chapters together, which perhaps may be of some use to those who desire to see at once all that is said of any one head in these chapters. Some of the verses, perhaps, I have not put under the same heads that another would have put them under, but the most of them fall (I hope) naturally enough to the places I have assigned them.

1. Of the comfort, or grief, parents have in their children, according as they are wise or foolish, godly or ungodly, ch. x. 1; xv. 20; xvii. 21, 25; xix. 13, 26; xxiii. 15, 16, 24, 25; xxvii. 11; xxix. 3.
2. Of the world's insufficiency, and religion's sufficiency, to make us happy (ch. x. 2, 3; xi. 4) and the preference to be therefore given to the gains of virtue above those of this world, ch. xv. 16, 17; xvi. 8, 16; xvii. 1; xix. 1; xxviii. 6, 11.
3. Of slothfulness and diligence, ch. x. 4, 26; xii. 11, 24, 27; xiii. 4, 23; xv. 19; xvi. 26; xviii. 9; xix. 15, 24; xx. 4, 13; xxi. 5, 25, 26; xxii. 13, 29; xxiv. 30-34; xxvi. 13-16; xxvii. 18, 23, 27; xxviii. 19. Particularly the improving or neglecting opportunities, ch. vi. 6; x. 5.
4. The happiness of the righteous, and the misery of the wicked, ch. x. 6, 9, 16, 24, 25, 27-30; xi. 3, 5-8, 18-21, 31; xii. 2, 3, 7, 13, 14, 21, 26, 28; xiii. 6, 9, 14, 15, 21, 22, 25; xiv. 11, 14, 19, 32; xv. 6, 8, 9, 24, 26, 29; xx. 7; xxi. 12, 15, 16, 18, 21; xxii. 12; xxviii. 10, 18; xxix. 6.
5. Of honour and dishonour, ch. x. 7; xii. 8, 9; xviii. 3; xxvi. 1; xxvii. 21. And of vain-glory, ch. xxv. 14, 27; xxvii. 2.
6. The wisdom of obedience, and folly of disobedience, ch. x. 8, 17; xii. 1, 15; xiii. 1, 13, 18; xv. 5, 10, 12, 31, 32; xix. 16; xxviii. 4, 7, 9.
7. Of mischievousness and usefulness, ch. x. 10, 23; xi. 9-11, 23, 27; xii. 5, 6, 12, 18, 20; xiii. 2; xiv. 22; xvi. 29, 30; xvii. 11; xxi. 10; xxiv. 8; xxvi. 23, 27.
8. The praise of wise and good discourse, and the hurt and shame of an ungoverned tongue, ch. x. 11, 13, 14, 20, 21, 31, 32; xi. 30; xiv. 3; xv. 2, 4, 7, 23, 28; xvi. 20, 23, 24; xvii. 7; xviii. 4, 7, 20, 21; xx. 15; xxi. 23; xxiii. 9; xxiv. 26; xxv. 11.
9. Of love and hatred, peaceableness and contention, ch. x. 12; xv. 17; xvii. 1, 9, 14, 19; xviii. 6, 17-19; xx. 3; xxv. 8; xxvi. 17, 21; xxix. 9.
10. Of the rich and poor, ch. x. 5, 22; xi. 28; xiii. 7, 8; xiv. 20, 24; xviii. 11, 23; xix. 1, 4, 7, 22; xxii. 2, 7; xxviii. 6, 11; xxix. 13.
11. Of lying, fraud, and dissimulation, and of truth and sincerity, ch. x. 18; xii. 17, 19, 22; xiii. 5; xvii. 4; xx. 14, 17; xxvi. 18, 19, 24-26, 28.
12. Of slandering, ch. x. 18; xvi. 27; xxv. 23.
13. Of talkativeness and silence, ch. x. 19; xi. 12; xii. 23; xiii. 3; xvii. 27, 28; xxix. 11, 20.
14. Of justice and injustice, ch. xi. 1; xiii. 16; xvi. 8, 11; xvii. 15, 26; xviii. 5; xx. 10, 23; xxii. 28; xxiii. 10, 11; xxix. 24.
15. Of pride and humility, ch. xi. 2; xiii. 10; xv. 25, 33; xvi. 5, 18, 19; xviii. 12; xxi. 4; xxv. 6, 7; xxviii. 25; xxix. 23.
16. Of despising and respecting others, ch. xi. 12; xiv. 21.
17. Of tale-bearing, ch. xi. 13; xvi. 28; xviii. 8; xx. 19; xxvi. 20, 22.
18. Of rashness and deliberation, ch. xi. 14; xv. 22; xviii. 13; xix. 2; xx. 5, 18; xxi. 29; xxii. 3; xxv. 8-10.
19. Of suretiship, ch. xi. 15; xvii. 18; xx. 16; xxii. 26, 27; xxvii. 13.
20. Of good and bad women, or wives, ch. xi. 16, 22; xii. 4; xiv. 1; xviii. 22; xix. 13, 14; xxi. 9, 19; xxv. 24; xxvii. 15, 16.
21. Of mercifulness and unmercifulness, ch. xi. 17; xii. 10; xiv. 21; xix. 17; xxi. 13.
22. Of charity to the poor, and uncharitableness, ch. xi. 24-26; xiv. 31; xvii. 5; xxii. 9, 16, 22, 23; xxviii. 27; xxix. 7.
23. Of covetousness and contentment, ch. xi. 29; xv. 16, 17, 27; xxiii. 4, 5.
24. Of anger and meekness, ch. xii. 16; xiv. 17, 29; xv. 1, 18; xvi. 32; xvii. 12, 26; xix. 11, 19; xxii. 24, 25; xxv. 15, 28; xxvi. 21; xxix. 22.
25. Of melancholy and cheerfulness, ch. xii. 25; xiv. 10, 13; xv. 13, 15; xvii. 22; xviii. 14; xxv. 20, 25.
26. Of hope and expectation, ch. xiii. 12, 19.
27. Of prudence and foolishness, ch. xiii. 16; xiv. 8, 18, 33; xv. 14, 21; xvi. 21, 22; xvii. 24; xviii. 2, 15; xxiv. 3-7; vii. 27; xxvi. 6-11; xxviii. 5.
28. Of treachery and fidelity, ch. xiii. 17; xxv. 13, 19.
29. Of good and bad company, ch. xiii. 20; xiv. 7; xxviii. 7; xxix. 3.
30. Of the education of children, ch. xiii. 24; xix. 18; xx. 11; xxii. 6, 15; xxiii. 12; xiv. 14; xxix. 15, 17.
31. Of the fear of the Lord, ch. xiv. 2, 26, 27; xv. 16, 33; xvi. 6; xix. 23; xxii. 4; xxiii. 17, 18.
32. Of true and false witness-bearing, ch. xiv. 5, 25; xix. 5, 9, 28; xxi. 28; xxiv. 28; xxv. 18.
33. Of scorners, ch. xiv. 6, 9; xxi. 24; xxii. 10; xxiv. 9; xxix. 9.
34. Of credulity and caution, ch. xiv. 15, 16; xxvii. 12.
35. Of kings and their subjects, ch. xiv. 28, 34, 35; xvi. 10, 12-15; xix. 6, 12; xx. 2, 8, 26, 28; xxii. 11; xxiv. 23-25; xxx. 2-5; xxviii. 2, 3, 15, 16; xxix. 5, 12, 14, 26.
36. Of envy, especially envying sinners, ch. xiv. 30; xxiii. 17, 18; xxiv. 1, 2, 19, 20; xxvii. 4.
37. Of God's omniscience, and his universal providence, ch. xv. 3, 11; xvi. 1, 4, 9, 33; xvii. 3; xix. 21; xx. 12, 24; xxi. 1, 30, 31; xxix. 26.
38. Of a good and ill name, ch. xv. 30; xxii. 1.
39. Of men's good opinion of themselves, ch. xiv. 12; xvi. 2, 25; xx. 6; xxi. 2; xxvi. 12; xxviii. 26.
40. Of devotion towards God, and dependence on him, ch. xvi. 3; xviii. 10; xxiii. 26; xxvii. 1; xxviii. 25; xxix. 25.
41. Of the happiness of God's favour, ch. xvi. 7; xxix. 26.
42. Excitements to get wisdom, ch. xvi. 16; xviii. 1; xix. 8, 20; xxii. 17-21; xxiii. 15, 16, 22-25; xxiv. 13, 14; xxvii. 11.
43. Cautions against temptations, ch. xvi. 17; xxix. 27.
44. Of old age and youth, ch. xvi. 31; xvii. 6; xx. 29.
45. Of servants, ch. xvii. 2; xix. 10; xxix. 19, 21.
46. Of bribery, ch. xvii. 8, 23; xviii. 16; xxi. 14; xxviii. 21.
47. Of reproof and correction, ch. xvii. 10; xix. 25, 29; xx. 30; xxi. 11; xxv. 12; xxvi. 3; xxvii. 5, 6, 22; xxviii. 23; xxix. 1.
48. Of ingratitude, ch. xvii. 13.
49. Of friendship, ch. xvii. 17; xviii. 24; xxvii. 9, 10, 14, 17.
50. Of sensual pleasures, ch. xxi. 17; xxiii. 1-3, 6-8, 19-21; xxvii. 7.
51. Of drunkenness, ch. xx. 1; xxiii. 23, 29-35.
52. Of the universal corruption of nature, ch. xx. 9.
53. Of flattery, ch. xx. 19; xxvi. 28; xxviii. 23; xxix. 5.
54. Of undutiful children, ch. xx. 20; xxviii. 24.
55. Of the short continuance of what is ill-gotten, ch. xx. 21; xxi. 6, 7; xxii. 8; xxviii. 8.
56. Of revenge, ch. xx. 22; xxiv. 17, 18, 29.
57. Of sacrilege, ch. xx. 25.
58. Of conscience, ch. xx. 27; xxvii. 19.
59. Of the preference of moral duties before ceremonial, ch. xv. 8; xxi. 3, 27.
60. Of prodigality and wastefulness, ch. xxi. 20.
61. The triumphs of wisdom and godliness, ch. xxi. 22; xxiv. 15, 16.
62. Of frowardness and tractableness, ch. xxii. 5.
63. Of uncleanness, ch. xxii. 14; xxiii. 27, 28.
64. Of fainting in affliction, ch. xxiv. 10.
65. Of helping the distressed, ch. xiv. 11, 12.
66. Of loyalty to the government, ch. xxiv. 21, 22.
67. Of forgiving enemies, ch. xxv. 21, 22.
68. Of causeless curse, ch. xxvi. 2.
69. Of answering fools, ch. xxvi. 4, 5.
70. Of unsettledness and unsatisfiedness, ch. xxvii. 8, 20.
71. Of cowardliness and courage, ch. xxviii. 1.
72. The people's interest in the character of their rulers, ch. xxviii. 12, 28; xxix. 2, 16; xi. 10, 11.
73. The benefit of repentance and holy fear, ch. xxviii. 13, 14.
74. The punishment of murder, ch. xxviii. 17.
75. Of hastening to be rich, ch. xxviii. 20, 22.
76. The enmity of the wicked against the godly, ch. xxix. 10, 27.
77. The necessity of the means of grace, ch. xxix. 18.

An Unjust Law is No Law at All

Augustine, De Libero Arbitrio (On the Free Choice of the Will) 1.5.11:

A law which is not just does not seem to me to be a law.

Ibid, 1.6.15:

...nothing in the temporal law is just and legitimate which human beings have not derived from eternal law.

Thomas Aquinas, Summa Theologica 1-2.96.4:

I answer that, Laws framed by man are either just or unjust. If they be just, they have the power of binding in conscience, from the eternal law whence they are derived, according to Proverbs 8:15: "By Me kings reign, and lawgivers decree just things." Now laws are said to be just, both from the end, when, to wit, they are ordained to the common good--and from their author, that is to say, when the law that is made does not exceed the power of the lawgiver--and from their form, when, to wit, burdens are laid on the subjects, according to an equality of proportion and with a view to the common good. For, since one man is a part of the community, each man in all that he is and has, belongs to the community; just as a part, in all that it is, belongs to the whole; wherefore nature inflicts a loss on the part, in order to save the whole: so that on this account, such laws as these, which impose proportionate burdens, are just and binding in conscience, and are legal laws.

On the other hand laws may be unjust in two ways: first, by being contrary to human good, through being opposed to the things mentioned above--either in respect of the end, as when an authority imposes on his subjects burdensome laws, conducive, not to the common good, but rather to his own cupidity or vainglory--or in respect of the author, as when a man makes a law that goes beyond the power committed to him--or in respect of the form, as when burdens are imposed unequally on the community, although with a view to the common good. The like are acts of violence rather than laws; because, as Augustine says (De Lib. Arb. i, 5), "a law that is not just, seems to be no law at all." Wherefore such laws do not bind in conscience, except perhaps in order to avoid scandal or disturbance, for which cause a man should even yield his right, according to Matthew 5:40-41: "If a man . . . take away thy coat, let go thy cloak also unto him; and whosoever will force thee one mile, go with him other two."

Secondly, laws may be unjust through being opposed to the Divine good: such are the laws of tyrants inducing to idolatry, or to anything else contrary to the Divine law: and laws of this kind must nowise be observed, because, as stated in Acts 5:29, "we ought to obey God rather than man."

Martin Luther King, Jr., "Letter From a Birmingham Jail":

You express a great deal of anxiety over our willingness to break laws. This is certainly a legitimate concern. Since we so diligently urge people to obey the Supreme Court's decision of 1954 outlawing segregation in the public schools, at first glance it may seem rather paradoxical for us consciously to break laws. One may want to ask: "How can you advocate breaking some laws and obeying others?" The answer lies in the fact that there are two types of laws: just and unjust. I would be the first to advocate obeying just laws. One has not only a legal but a moral responsibility to obey just laws. Conversely, one has a moral responsibility to disobey unjust laws. I would agree with St. Augustine that "an unjust law is no law at all"

Now, what is the difference between the two? How does one determine whether a law is just or unjust? A just law is a man-made code that squares with the moral law or the law of God. An unjust law is a code that is out of harmony with the moral law. To put it in the terms of St. Thomas Aquinas: An unjust law is a human law that is not rooted in eternal law and natural law.

Matthew Henry on Psalm 94.20 ("Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law?"):

It is a pity that ever a throne, which should be a terror to evil-doers and a protection and praise to those that do well, should be the seat and shelter of iniquity. That is a throne of iniquity which by the policy of its council frames mischief, and by its sovereignty enacts it and turns it into a law. Iniquity is daring enough even when human laws are against it, which often prove too weak to give an effectual check to it; but how insolent, how mischievous, is it when it is backed by a law! Iniquity is not the better, but much the worse, for being enacted by law; nor will it excuse those that practise it to say that they did but do as they were bidden. These workers of iniquity, having framed mischief by a law, take care to see the law executed; for they gather themselves together against the soul of the righteous, who dare not keep the statutes of Omri nor the law of the house of Ahab; and they condemn the innocent blood for violating their decrees. See an instance in Daniel's enemies; they framed mischief by a law when the obtained an impious edict against prayer (Dan. vi. 7), and, when Daniel would not obey it, they assembled together against him (v. 11) and condemned his innocent blood to the lions.

MHCC 47: A Verse May Find Him Who A Sermon Flies

Matthew Henry on Psalm 49.4:

A verse may find him who a sermon flies. Herbert.

George Herbert, The Temple:

The Church-porch.

Perirrhanterium

I

Thou, whose sweet youth and early hopes inhance
Thy rate and price, and mark thee for a treasure;
Harken unto a Verser, who may chance
Ryme thee to good, and make a bait of pleasure.
A verse may finde him, who a sermon flies,
And turn delight into a sacrifice.

Jonathan Mitchell, "On the Following Work, and It's Author," in Michael Wigglesworth, The Day of Doom, p. 13:

A Verse may find him who a Sermon flies,
Saith Herbert well. Great Truths to dress in Meeter;
Becomes a Preacher; who mens Souls doth prize,
That Truth in Sugar roll'd may taste the sweeter.
No Cost too great, no Care too curious is
To set forth Truth, and win mens Souls to bliss.

John Bunyan, "Scriptural Poems," in The Works of John Bunyan, Vol. 2, p. 390:

Would but those men whose genius lead them to't,
And who have time and parts wherewith to do't,
Employ their pens in such a task as this,
'T'would be a most delightsome exercise
Of profit to themselves and others too:
If what the learned Herbert says, holds true,
A verse may find him, who a sermon flies,
And turn delight into a sacrifice;

William Wordsworth, "Ecclesiastical Sonnets" in The Complete Poetical Works of William Wordsworth, p. 675:

A verse may catch a wandering Soul, that flies
Profounder Tracts, and by a blest surprise
Convert delight into a Sacrifice.

Winthrop Mackworth Praed, "The Chaunt of the Brazen Head," in The Poems of Winthrop Mackworth Praed, p. 162:

I think, whatever mortals crave,
With impotent endeavour, --
A wreath, a rank, a throne, a grave, --
The world goes round for ever:
I think that life is not too long;
And therefore I determine
That many people read a song
Who will not read a sermon.

MHCC 46: Preparation to Prayer

Matthew Henry on Psalm 5:

As meditation is the best preparative for prayer, so prayer is the best issue of meditation. Meditation and prayer should go together, Ps. xix. 14.

Daniel Featley, Ancilla Pietatis, or, The Hand-Maid to Private Devotion Being Instructions, Hymns, and Prayers, Containing the Duty of a Christian, pp. 10-11:

My heart is inditing of a good matter: my tongue is the pen of a ready writer, said the Kingly Prophet. And againe, My heart was hot within me, while I was musing the fire burned, then spake I with my tongue. If this sweet sing of Israel first pricked the notes in his heart before he began to sing them; If he who was inspired by the holy Ghost, framed his Prayers and Psalms of thanksgiving in his mind, before he delivered them by his tongue; ought not we, who are as far behind him in his gifts, as we are below him in condition much more meditate, before we utter any thing to the Lord? I speak not of pious ejaculations, which must needs be sudden, as their occasions are, and the motions of Gods Spirit within us; but of a set conceived prayer, wherein we ought not only well to ponder the matter, but even weigh (if we have time) every word in the ballance, that they be not found too light, and thereby our Prayers against sin, be turned into sin. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God. Seneca observing how bold men made with God, and what strange petitions they blushed not to prefer unto him, gave this sage advise, So deal with men as if God saw thee, and so speak with God as if men heard thee.

MHCC 45: Matthew Henry's Counsel on Singing Psalms

An oft-overlooked aspect of Matthew Henry's commentary on the Psalms is the specific focus he puts on not only on their exposition, but also on how they might be sung with the most spiritual profit. As he encourages Christians to read, meditate and pray over the Psalms, he concludes his remarks on each psalm or section with an exhortation on how to sing God's word aright. The value of this has been appreciated in times past when his comments were published along with the 1650 Scottish Metrical Psalter, as I have noted here and here, but it is easy to pass over them in our day and miss the benefit of his wisdom. Therefore, I have collected his comments in this regard on the first eight psalms as an encouragement to note these exhortations when reading his commentary.

Psalm 1.1-3:

In singing these verses, being duly affected with the malignant and dangerous nature of sin, the transcendent excellencies of the divine law, and the power and efficacy of God's grace, from which our fruit is found, we must teach and admonish ourselves, and one another, to watch against sin and all approaches towards it, to converse much with the word of God, and abound in the fruit of righteousness; and, in praying over them, we must seek to God for his grace both to fortify us against every evil word and work and to furnish us for every good word and work.

Psalm 1.4-6:

In singing these verses, and praying over them, let us possess ourselves with a holy dread of the wicked man's portion, and deprecate it with a firm and lively expectation of the judgment to come, and stir up ourselves to prepare for it, and with a holy care to approve ourselves to God in every thing, entreating his favour with our whole hearts.

Psalm 2.1-9:

In singing this, and praying it over, we must give glory to Christ as the eternal Son of God and our rightful Lord, and must take comfort from this promise, and plead it with God, that the kingdom of Christ shall be enlarged and established and shall triumph over all opposition.

Psalm 2.10-12:

In singing this, and praying it over, we should have our hearts filled with a holy awe of God, but at the same time borne up with a cheerful confidence in Christ, in whose mediation we may comfort and encourage ourselves and one another. We are the circumcision, that rejoice in Christ Jesus.

Psalm 3.1-3:

In singing this, and praying it over, we should possess ourselves with an apprehension of the danger we are in from the multitude and malice of our spiritual enemies, who seek the ruin of our souls by driving us from our God, and we should concern ourselves in the distresses and dangers of the church of God, which is every where spoken again, every where fought against; but, in reference to both, we should encourage ourselves in our God, who owns and protects and will in due time crown his own interest both in the world and in the hearts of his people.

Psalm 3.4-8:

In singing this, and praying it over, we must own the satisfaction we have had in depending upon God and committing ourselves to him, and encourage ourselves, and one another to continue still hoping and quietly waiting for the salvation of the Lord.

Psalm 4.1-5:

In singing these verses we must preach to ourselves the doctrine of the provoking nature of sin, the lying vanity of the world, and the unspeakable happiness of God's people; and we must press upon ourselves the duties of fearing God, conversing with our own hearts, and offering spiritual sacrifices; and in praying over these verses we must beg of God grace thus to think and thus to do.

Psalm 4.6-8:

In singing these verses, and praying over them, let us, with a holy contempt of the wealth and pleasure of this world, as insufficient to make us happy, earnestly seek the favour of God and pleasingly solace ourselves in that favour; and, with a holy indifferency about the issue of all our worldly concerns, let us commit ourselves and all our affairs to the guidance and custody of the divine Providence, and be satisfied that all shall be made to work for good to us if we keep ourselves in the love of God.

Psalm 5.1-6:

In singing these verses, and praying them over, we must engage and stir up ourselves to the duty of prayer, and encourage ourselves in it, because we shall not seek the Lord in vain; and must express our detestation of sin, and our awful expectation of that day of Christ's appearing which will be the day of the perdition of ungodly men.

Psalm 5.7-12:

In singing these verses, and praying them over, we must by faith put ourselves under God's guidance and care, and then please ourselves with his mercy and grace and with the prospect of God's triumphs at last over all his enemies and his people's triumphs in him and in his salvation.

Psalm 6.1-7:

In singing this, and praying over it, we must give glory to God, as a God ready to hear prayer, must own his goodness to us in hearing our prayers, and must encourage ourselves to wait upon him and to trust in him in the greatest straits and difficulties.

Psalm 7.1-9:

As far as we have the testimony of an unbiased conscience for us that in any instance we are wronged and injuriously reflected on, we may, in singing these verses, lodge our appeal with the righteous God, and be assured that he will own our righteous cause, and will one day, in the last day at furthest, bring forth our integrity as the light.

Psalm 7.10-17:

In singing this psalm we must do as David here does (v. 17), praise the Lord according to his righteousness, that is, give him the glory of that gracious protection under which he takes his afflicted people and of that just vengeance with which he will pursue those that afflict them. Thus we must sing to the praise of the Lord most high, who, when his enemies deal proudly, shows that he is above them.

Psalm 8.1-2:

In singing this let us give God the glory of his great name, and of the great things he has done by the power of his gospel, in the chariot of which the exalted Redeemer rides forth conquering and to conquer, and ought to be attended, not only with our praises, but with our best wishes. Praise is perfected (that is, God is in the highest degree glorified) when strength is ordained out of the mouth of babes and sucklings.

Psalm 8.3-9:

In singing this and praying it over, though we must not forget to acknowledge, with suitable affections, God's common favours to mankind, particularly in the serviceableness of the inferior creatures to us, yet we must especially set ourselves to give glory to our Lord Jesus, by confessing that he is Lord, submitting to him as our Lord, and waiting till we see all things put under him and all his enemies made his footstool.

MHCC 44: When the Day Star Shines

Matthew Henry on Job 15.15:

The heavens are not clean in his sight. If the stars (says Mr. Caryl) have no light in the sight of the sun, what light has the sun in the sight of God!

Joseph Caryl on Job 15.15:

God is so clear-sighted, that the cleanest creatures are uncleane in his sight; the very cleannesses of the creature, is uncleannesse before him, much more compared to him. For if one creature may be so cleane, that another creature which is cleane may be sayd to have no cleannesse in comparison of it: Then surely God is so cleane, that the cleanest creatures have indeed no cleannesse in comparison of his. The Stars are very beautifull bodies, and full of light, yet the Sunne hath so much light, that it darkens all the Stars, and causeth them to disappeare, when it appeareth: Now if the Starres have no light in the sight of the Sunne, what light hath the Sunne in the sight of God? he that puts all the perfections that the creature hath into the creature, hath infinitely more perfection in himselfe: Those excellencies which are divided and scattered all the Creation over, are not onely contracted and manifested in God, but unconceiveably exceeded by him.

MHCC 43: Sweet Secret Communion

Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues (Ps. 31.20).

Having completed Matthew Henry's Commentary through the Book of Esther, and commenced my study of the Book of Job, I was struck, like Henry, by a quote from Desiderius Erasmus, which speaks to the sweetness of secret communion with the Lord.

Matthew Henry on the Preface to the Vol. 3 (Job-Song of Solomon):

I was much pleased with a passage I lately met with of Erasmus, that great scholar and celebrated wit, in an epistle dedicatory before his book De Ratione Concionandi, where, as one weary of the world and the hurry of it, he expresses an earnest desire to spend the rest of his days in secret communion with Jesus Christ, encouraged by his gracious invitation to those who labour and are heavy laden to come unto him for rest (Matt. xi. 28), and this alone is that which he thinks will yield him true satisfaction. I think his words worth transcribing, and such as deserve to be inserted among the testimonies of great men to serious godliness. Neque quisquam facilè credat quàm miserè animus jamdudum affectet ab his laboribus in tranquillam otium secedere, quodque superest vitæ (superest autem vix brevis palmus sive pugillus), solum cum eo solo colloqui, qui clamavit olim (nec hodiè mutat vocem suam), "Venite ad me, omnes qui laboratis et onerati estis, ego reficiam vos;" quandoquidem in tam turbulento, ne dicam furente, sæculo, in tot molestiis quas vel ipsa tempora publicè invehunt, vel privatim adfert oetas ac valetudo, nihil reperio in quo mens mea libentius conquiescat quàm in hoc arcano colloquio—No one will easily believe how anxiously, for a long time past, I have wished to retire from these labours into a scene of tranquility, and, during the remainder of life (dwindled, it is true, to the shortest span), to converse only with him who once cried (nor does he now retract), "Come unto me, all you that labour and are heavy laden, and I will refresh you," for in this turbulent, not to say furious, age, the many public sources of disquietude, connected with the infirmities of advancing age, leave no solace to my mind to be compared with this secret communion. In the pleasing contemplation of the divine beauty and benignity we hope to spend a blessed eternity, and therefore in this work it is good to spend as much as may be of our time.

MHCC 42: One-Year Status Update

One year ago, on January 1, 2010, I launched the Matthew Henry Commentary Challenge. It was aimed at encouraging Christians to take up his famous devotional commentary on the Bible and read through it, or as much as each person felt able to do so. After one year of reading, I am pausing to take stock of where I am and what has been gained.

As of July 1, 2010, I had read through Numbers 21. Now, as of December 31, 2010, I have read through 1 Chronicles 29. Progress has been slow but steady, and the pace of 1 or more chapters per day has worked for me, allowing me the opportunity to meditate upon that which I read. Each day's reading has given me food for thought, and I have grown in my understanding of God's Word. I have tried to pass along some bits of wisdom here and there, as well as some historical context, as I have had opportunity, but much that I read I am still digesting and aiming, by God's grace, to put into practice.

Of those who began the Challenge with me, some have discontinued the reading, while others have persevered, and others have picked up the commentary and read along according to their time and interest. I am thankful for all, because even reading a little Matthew Henry is, I am sure, a blessing to the reader. I am especially appreciative of all those who have posted Matthew Henry gems on the Facebook page to share with others. Most particularly, my friend Stefanie D. has been a real encouragement to us all in her diligent efforts and with respect to all the gems she has shared.

It's not too late. If you have an interest in reading along but find the prospect of reading it all overwhelming, simply pick it up and start where you like in 2011. Read as you can, and you too will be blessed.

I plan to keep reading as the Lord gives me the ability. Happy New Year (read here for New Year's thoughts from Matthew Henry and his father Philip), dear readers, and may the Lord bless each of you in the coming year and beyond.

MHCC 41: Fox, Lion and Dog

Matthew Henry on Judges 9:

It is an account of the usurpation and tyranny of Abimelech, who was base son to Gideon; so we must call him, and not more modishly his natural son: he was so unlike him....Of this meteor, this ignis fatuus of a prince, that was not a protector but a plague to his country, we may say, as once was said of a great tyrant, that he came in like a fox, ruled like a lion, and died like a dog. "For the transgression of a land, such are the princes thereof."

John Foxe, Acts and Monuments, Vol. 1, p. 503:

Wherefore this Boniface [VIII] was worthily called the eighth Nero; of whom it was rightly said, He came in like a fox, reigned like a lion, and died like a dog.

Boniface VIII, consigned by Dante to the lowest circle of hell in his Inferno, ascended to the papacy by the art of craft (according to legend he engineered the abdication of Pope Celestine V, whom he succeeded, by rigging a tube into his room and persuading him that voice of God was instructing him to resign; Celestine was later captured, and possibly assassinated by Boniface), authored the Unam sanctam, "one of the most extreme statements of Papal spiritual supremacy ever made" (stating that it "is absolutely necessary for salvation that every human creature be subject to the Roman pontiff"), fought with King Philip IV of France, was captured and released, suffering the indignity of Sciarrillo Colonna's famous "Slap" in the face, but shortly thereafter died insane, supposedly gnawing off his own fingers.

Andrew Stevenson, The History of the Church and State of Scotland, Vol. 1, p. 115:

Nigh about this same time the good archbishop [George] Abbot died, and was succeeded in the see of Canterbury by [William] Laud bishop of London, of whom it may be said, as of old it was said of Boniface, Intravit ut vulpes, regnavit ut leo, obiit ut canis, "He came in like a fox, he reigned like a lion, and died like a dog."

MHCC 40: The Quotable Matthew Henry

In 1982, William T. Summers published A Topical Index to Matthew Henry's A Commentary on the Whole Bible. Since then, it has been republished under the title The Quotable Matthew Henry. Henry was certainly one of the most quotable Puritans. His devotional commentary is both an expression of eloquence on his part and a synthesis of Puritan divinity, as is apparent from his own studies and quotations from other divines.

In the Preface, Summers writes:

At first I began reading through Matthew Henry's commentary purely for my own spiritual benefit, marking passages that were specially valuable for future reference. When I had been reading and meditating for some years (cf. Spurgeon's advice to his son: 'Read it all before you get married', and to his students: 'Read it in the first year of your ministry'), the thought occurred to me to collect the numerous pithy sayings under topical headings for help in the preparation of sermons....Here then indeed we have 'fruit from Matthew Henry'. As you read, remember his own words in a letter to Mr. Thoresby: 'Every page, Sir, is a child of prayer.'

If you have desired a topical arrangement of the best quotes from Matthew Henry's Commentary, this is what you are seeking. It is a thorough compilation of more than 3,000 sayings arranged under useful headings.

At the Matthew Henry Commentary Challenge Facebook page, we often post notable devotional remarks as we find them in his Commentary. Readers are warmly invited to come and share your own Matthew Henry "nuggets" on that page with us. His Commentary is a great storehouse of Puritan wisdom (we do well to remember that Henry died after completing his Commentary through the Book of Acts, and his continuators finished the work, based largely on his notes, yet in their own words), and, among other devotional compendiums based on his Commentary, this labor of Summers is a great help to those seeking to organize their thoughts around the themes that Henry enlarges upon. It adds to our appreciation of Henry's gift to us, and we are thankful for our "Quotable Matthew Henry."

MHCC 39: Till We Be Discharged

Matthew Henry on Josh 21.1-9:

So, though our heavenly Father's house above be ever so desirable (it is bishop Hall's allusion), yet must we stay on earth till our warfare be accomplished, wait for a due discharge, and not anticipate the time of our removal.

Joseph Hall, Contemplations on the Historical Passages of the Old and New Testaments 9.2, p. 104:

If heaven be never so sweet to us, yet may we not run from this earthly warfare, till our great Captain shall please to discharge us.

MHCC 38: Ambuscade

Gods and Generals:

Gen. Stonewall Jackson: Mr. Smith, are you aware that the Bible gives models of official battle reports?

Capt. James Power Smith: No, sir.

Jackson: Nevertheless, there are such. Consider the narrative of Joshua's battles with the Amalekites. It has clearness and modesty, brevity. And it traces the victory to the right source, the blessing of God.

Smith: Has it helped you with your reports, sir?
...
Jackson: Mr. Smith, you may continue writing the reports. Consult first and second Samuel...and first and second Kings. They will be of help to you.

Matthew Henry on the conquest of Ai by Joshua from Josh. 8.3-22:

We have here an account of the taking of Ai by stratagem. The stratagem here used, we are sure, was lawful and good; God himself appointed it, and we have no reason to think but that the like is lawful and good in other wars. Here was no league broken, no treaty of peace, that the advantage was gained; no, these are sacred things, and not to be jested with, nor used to serve a turn; truth, when once it is plighted, becomes a debt even to the enemy. But in this stratagem here was no untruth told; nothing was concealed but their own counsels, which no enemy ever pretended a right to be entrusted with; nothing was dissembled, nothing counterfeited but a retreat, which was no natural or necessary indication at all of their inability to maintain their onset, or of any design not to renew it. The enemy ought to have been upon their guard, and to have kept within the defence of their own walls. Common prudence, had they been governed by it, would have directed them not to venture on the pursuit of an army which they saw was so far superior to them in numbers, and leave their city unguarded; but (si populus vult decipi, decipiatur—if the people will be deceived, let them) if the Canaanites will be so easily imposed upon, and in pursuit of God's Israel will break through all the laws of policy and good management, the Israelites are not at all to be blamed for taking advantage of their fury and thoughtlessness; nor is it any way inconsistent with the character God is pleased to give of them, that they are children that will not lie.

MHCC 37: National Providences

Matthew Henry, Preface to his Commentary, Vol. 2:

That great man archbishop Tillotson (Vol. 1. Serm. 3. on Prov. xiv. 34) suggests that though, as to particular persons, the providences of God are promiscuously administered in this world, because there is another world of rewards and punishments for them, yet it is not so with nations as such, but national virtues are ordinarily rewarded with temporal blessings and national sins punished with temporal judgments, because, as he says, public bodies and communities of men, as such, can be rewarded and punished only in this world, for in the next they will all be dissolved.

John Tillotson, The Works of the Most Reverend John Tillotson, Lord Archbishop of Canterbury, Vol. 1 (Sermon 3 on Prov. 14.34), pp. 96-97:

Indeed as to particular persons, the providences of God are many times promiscuously administered in this world; so that no man can certainly conclude God's love or hatred to any person, by any thing that befals him in this life. But God does not deal thus with nations. Because publick bodies and communities of men, as such, can only be rewarded and punished in this world. For in the next, all those publick societies and combinations wherein men are now linked together under several governments, shall be dissolved. God will not then reward or punish nations, as nations; but every man shall then give an account of himself to God, and receive his own reward, and bear his own burthen. For although God account it no disparagement to his justice to let particular good men suffer in this world, and pass "through many tribulations into the kingdom of God," because there is another day coming which will be a more proper season of reward; yet in the usual course of his providence he recompenseth religious and virtuous nations with temporal blessings and prosperity. For which reason St. Austin tells us, that the mighty success and long prosperity of the Romans was a reward given them by God for their eminent justice and temperance, and other virtues. And on the other hand, God many times suffers the most grievous sins of particular persons to go unpunished in this world, because he knows that his justice will have another and better opportunity to meet and reckon with them. But the general and crying sins of a nation cannot hope to escape publick judgments, unless they be prevented by a general repentance. God may defer his judgments for a time, and give a people a longer space of repentance, he may stay till the iniquities of a nation be full, but sooner or later they have reason to expect his vengeance. And usually the longer punishment is delayed it is the heavier when it comes.

Now all this is very reasonable, because this world is the only season for national punishments. And indeed they are in a great degree necessary for the present vindication of the honour and majesty of the divine laws, and to give some check to the overflowing of wickendess. Publick judgments are the banks and shores upon which God breaks the insolency of sinners, and stays their proud waves. And though among men the multitude of offenders be many times a cause of impunity, because of the weakness of human governments, which are glad to spare where they are not strong enough to punish, yet in the government of God, things are quite otherwise. No combination of sinners is too hard for him, and the greater and more numerous the offenders are, the more his justice is concern'd to vindicate the affront. However God may pass by single sinners in this world, yet when a nation combines against him, "when hand joins in hand the wicked shall not go unpunished."