Matthew Henry's Complete Commentary on the Whole Bible

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Matthew Henry
Commentary on the Whole Bible (1710)


  • Psalm 1
  • Psalm 2
  • Psalm 3
  • Psalm 4
  • Psalm 5
  • Psalm 6
  • Psalm 7
  • Psalm 8
  • Psalm 9
  • Psalm 10
  • Psalm 11
  • Psalm 12
  • Psalm 13
  • Psalm 14
  • Psalm 15
  • Psalm 16
  • Psalm 17
  • Psalm 18
  • Psalm 19
  • Psalm 20
  • Psalm 21
  • Psalm 22
  • Psalm 23
  • Psalm 24
  • Psalm 25
  • Psalm 26
  • Psalm 27
  • Psalm 28
  • Psalm 29
  • Psalm 30
  • Psalm 31
  • Psalm 32
  • Psalm 33
  • Psalm 34
  • Psalm 35
  • Psalm 36
  • Psalm 37
  • Psalm 38
  • Psalm 39
  • Psalm 40
  • Psalm 41
  • Psalm 42
  • Psalm 43
  • Psalm 44
  • Psalm 45
  • Psalm 46
  • Psalm 47
  • Psalm 48
  • Psalm 49
  • Psalm 50
  • Psalm 51
  • Psalm 52
  • Psalm 53
  • Psalm 54
  • Psalm 55
  • Psalm 56
  • Psalm 57
  • Psalm 58
  • Psalm 59
  • Psalm 60
  • Psalm 61
  • Psalm 62
  • Psalm 63
  • Psalm 64
  • Psalm 65
  • Psalm 66
  • Psalm 67
  • Psalm 68
  • Psalm 69
  • Psalm 70
  • Psalm 71
  • Psalm 72
  • Psalm 73
  • Psalm 74
  • Psalm 75
  • Psalm 76
  • Psalm 77
  • Psalm 78
  • Psalm 79
  • Psalm 80
  • Psalm 81
  • Psalm 82
  • Psalm 83
  • Psalm 84
  • Psalm 85
  • Psalm 86
  • Psalm 87
  • Psalm 88
  • Psalm 89
  • Psalm 90
  • Psalm 91
  • Psalm 92
  • Psalm 93
  • Psalm 94
  • Psalm 95
  • Psalm 96
  • Psalm 97
  • Psalm 98
  • Psalm 99
  • Psalm 100
  • Psalm 101
  • Psalm 102
  • Psalm 103
  • Psalm 104
  • Psalm 105
  • Psalm 106
  • Psalm 107
  • Psalm 108
  • Psalm 109
  • Psalm 110
  • Psalm 111
  • Psalm 112
  • Psalm 113
  • Psalm 114
  • Psalm 115
  • Psalm 116
  • Psalm 117
  • Psalm 118
  • Psalm 119
  • Psalm 120
  • Psalm 121
  • Psalm 122
  • Psalm 123
  • Psalm 124
  • Psalm 125
  • Psalm 126
  • Psalm 127
  • Psalm 128
  • Psalm 129
  • Psalm 130
  • Psalm 131
  • Psalm 132
  • Psalm 133
  • Psalm 134
  • Psalm 135
  • Psalm 136
  • Psalm 137
  • Psalm 138
  • Psalm 139
  • Psalm 140
  • Psalm 141
  • Psalm 142
  • Psalm 143
  • Psalm 144
  • Psalm 145
  • Psalm 146
  • Psalm 147
  • Psalm 148
  • Psalm 149
  • Psalm 150

  • AN


    W I T H   P R A C T I C A L   O B S E R V A T I O N S,


    P S A L M S.

          We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

          I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luke xxiv. 44. The Hebrew calls it Tehillim, which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col. iii. 16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Acts i. 20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

          II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2 Sam. xxiii. 1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Ps. ii. (Acts iv. 25) and Ps. xcvi. and cv. (1 Chron. xvi.) One psalm is expressly said to be the prayer of Moses (Ps. xc.); and that some of the psalms were penned by Asaph is intimated, 2 Chron. xxix. 30, where they are said to praise the Lord in the words of David and Asaph, who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Ps. cxxxvii., at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

          III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Ps. xl. 6, li. 16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

          IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luke xxiv. 44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos. xiv. 2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, "That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Ps. i. 23. The Psalms were thus serviceable to the Old-Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

          As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernible for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Acts xiii. 33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our xi. is their x., our cxix. is their cxviii. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Ps. vi., xxxii., xxxviii., li., cii., cxxx., cxliii. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Ps. xli., the second with Ps. lxxii., the third with Ps. lxxxix., the fourth with Ps. cvi., the fifth with Ps. cl. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

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    Matthew Henry
    Commentary on the Whole Bible (1710)

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    The Greatest Life
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    He was born in an obscure village, the child of a peasant woman. He grew up in still another village where he worked in a carpenter shop until he was thirty. Then for three years he was an itinerant preacher. He never wrote a book. He never held an office. He never had a family or owned a house. He didn't go to college. He never visited a big city. He never traveled more than two hundred miles from the place he was born. He did none of these things that one usually associated with greatness. He had no credentials but himself.


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     Where I am today, the Pacific Northwest is ablaze with wildfires in every direction. People in Oregon, California, and Washington are evacuating their homes and seeking refuge in cities. Ash is literally raining from the sky, and there are air quality alerts warning people to stay indoors and out of the smoke. 24 people have already died as the fires are wreaking havoc on whole communities. The Bible describes our tongues in the same way—able to wreak havoc and full of death:

    How great a forest is set ablaze by such a small fire! And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell. For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, but no human being can tame the tongue. It is a restless evil, full of deadly poison. With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God. From the same mouth come blessing and cursing. My brothers, these things ought not to be so. - 

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