Utilizing Matthew Henry's Commentary for Biblical Theology and Doctrine
Matthew Henry's Commentary on the Whole Bible is a significant work within Nonconformist and Puritan interpretive traditions, offering extensive theological and doctrinal insights rooted in a practical, devotional approach to scripture [1, 2]. Henry's primary aim was to make the biblical text accessible and applicable for daily Christian living, emphasizing moral instruction and spiritual growth [1].
Henry's commentary frequently highlights the practical application of biblical passages. For instance, in his introduction to Matthew 7, he states that Christ's Sermon on the Mount is "purely practical, directing us to order our conversation aright, both toward God and man; for the design of the Christian religion is to make men good, every way good" [1]. This focus on ethical conduct and personal piety is a recurring theme. Similarly, his exposition of Deuteronomy 4:1 emphasizes that reviewing God's providences should "quicken us and engage us to duty and obedience," framing historical accounts as calls to practical godliness [3].
The commentary consistently underscores the Bible's role in providing understanding and spiritual illumination. Regarding Psalm 119:130, Henry notes that "the word of God was intended, to give light, that is, to give understanding," serving as "a light in a dark place" and an "outward and ordinary means by which the Spirit of God enlightens the understanding of all that are sanctified" [2]. This perspective aligns with the Puritan emphasis on the Bible as the primary source of divine revelation and guidance for believers.
Doctrinally, Henry's work reflects a robust Christocentric theology. His introductions often frame chapters around Christ's actions, teachings, or person. For example, the introduction to Matthew 12 discusses Christ's vindication of the Sabbath law, his humility in working miracles, and his responses to the Pharisees' accusations [4]. In John 9:39, Henry interprets Christ's statement about coming "for judgment" as an assertion of his "judicial power in the kingdom of God among men" [8]. The introduction to Colossians 1 provides an "admirable summary of the Christian doctrine concerning the operation of the Spirit, the person of the Redeemer, the work of redemption, and the preaching of it in the gospel" [7]. This demonstrates Henry's commitment to presenting a comprehensive view of Christ's role in salvation and divine economy.
Henry also addresses foundational Christian doctrines such as the nature of God and the path to forgiveness. In his introduction to 1 John 1, he outlines "evidence given concerning Christ's person and excellency," noting that knowledge of Christ leads to "communion with God and Christ" and joy. He also includes "a description of God" and discusses "the way to forgiveness" and "the evil of denying our sin" [6]. This systematic, yet accessible, presentation of doctrine aims to build a holistic understanding of Christian faith.
Furthermore, Henry's commentary often draws connections between different parts of scripture and applies them to the Christian life, encouraging perseverance and patience. In Hebrews 12, he applies the examples from the previous chapter as "a great motive to patience and perseverance in the Christian faith and state," using Christ himself as the ultimate example [5]. This approach demonstrates how Henry integrates biblical theology with practical exhortation, characteristic of the Nonconformist tradition.
Sources
- Matthew (Nonconformist/Puritan) “Matthew Henry on Matthew 7 (introduction): This chapter continues and concludes Christ's sermon on the mount, which is purely practical, directing us to order our conversation aright, both toward God and man; for the design of the Christian religion is to make men good, every way good. We have, I. Some rules concerning censure and reproof (Mat 7:1-6). II. Encouragements given us to pray to God for what we need (Mat 7:7-11). III. The necessity of strictness in conversation urged upon us (Mat 7:12-14). IV. A caution given us to take heed of false prophets (Mat 7:15-20). V. The conclusion of the ”
- Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 119:130: Here is, 1. The great use for which the word of God was intended, to give light, that is, to give understanding, to give us to understand that which will be of use to us in our travels through this world; and it is the outward and ordinary means by which the Spirit of God enlightens the understanding of all that are sanctified. God's testimonies are not only wonderful for the greatness of them, but useful, as a light in a dark place. 2. Its efficacy for this purpose. It admirably answers the end; for, (1.) Even the entrance of God's word gives light. If we begi”
- Deuteronomy (Nonconformist/Puritan) “Matthew Henry on Deuteronomy 4:1: This most lively and excellent discourse is so entire, and the particulars of it are so often repeated, that we must take it altogether in the exposition of it, and endeavour to digest it into proper heads, for we cannot divide it into paragraphs. I. In general, it is the use and application of the foregoing history; it comes in by way of inference from it: Now therefore harken, O Israel, Deu 4:1. This use we should make of the review of God's providences concerning us, we should by them be quickened and engaged to duty and obedience. The histories of the year”
- Matthew (Nonconformist/Puritan) “Matthew Henry on Matthew 12 (introduction): In this chapter, we have, I. Christ's clearing of the law of the fourth commandment concerning the sabbath-day, and vindicating it from some superstitious notions advanced by the Jewish teachers; showing that works of necessity and mercy are to be done on that day (Mat 12:1-13). II. The prudence, humility, and self-denial of our Lord Jesus in working his miracles (Mat 12:14-21). III. Christ's answer to the blasphemous cavils and calumnies of the scribes and Pharisees, who imputed his casting out devils to a compact with the devil (v. 22-37). IV. Chri”
- Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 12 (introduction): The apostle, in this chapter, applies what he has collected in the chapter foregoing, and makes use of it as a great motive to patience and perseverance in the Christian faith and state, pressing home the argument, I. From a greater example than he had yet mentioned, and that is Christ himself (Heb 12:1-3). II. From the gentle and gracious nature of the afflictions they endured in their Christian course (Heb 12:4-17). III. From the communion and conformity between the state of the gospel-church on earth and the triumphant church in heaven (Heb 12:18 ”
- 1 John (Nonconformist/Puritan) “Matthew Henry on 1 John 1 (introduction): Evidence given concerning Christ's person and excellency (Jo1 1:1, Jo1 1:2). The knowledge thereof gives us communion with God and Christ (Jo1 1:3), and joy (Jo1 1:4). A description of God (Jo1 1:5). How we are thereupon to walk (Jo1 1:6). The benefit of such walking (Jo1 1:7). The way to forgiveness (Jo1 1:9). The evil of denying our sin (Jo1 1:8-10).”
- Colossians (Nonconformist/Puritan) “Matthew Henry on Colossians 1 (introduction): We have here, I. The inscription, as usual (Col 1:1, Col 1:2). II. His thanksgiving to God for what he had heard concerning them - their faith, love, and hope (Col 1:3-8). III. His prayer for their knowledge, fruitfulness, and strength (Col 1:9-11). IV. An admirable summary of the Christian doctrine concerning the operation of the Spirit, the person of the Redeemer, the work of redemption, and the preaching of it in the gospel (v. 12-29).”
- John (Nonconformist/Puritan) “Matthew Henry on John 9:39: Christ, having spoken comfort to the poor man that was persecuted, here speaks conviction to his persecutors, a specimen of the distributions of trouble and rest at the great day, Th2 1:6, Th2 1:7. Probably this was not immediately after his discourse with the man, but he took the next opportunity that offered itself to address the Pharisees. Here is, I. The account Christ gives of his design in coming into the world (Joh 9:39): "For judgment I am come to order and administer the great affairs of the kingdom of God among men, and am invested with a judicial power in”