[Matthew Henry is greatly known for his magnificent commentary on the whole Bible. He
also wrote a book proposing A Method for Prayer, in between writing volumes of that
commentary. This series of articles is from that book.]
A Study by Matthew Henry (1662-1714)
How to Spend Every Day with God, pt. 3
“…On Thee do I wait all the day.”
(Psalm 25:5).
For
the
second
thing
.
Having
showed
you
what
it
is
to
wait
on
God,
I
come
next
to
show that this we must do every day, and all the day long.
We
must
wait
on
our
God
every
day.
Omni
die
,
so
some
say.
This
is
the
work
of
every
day,
which
is
to
be
done
in
its
day,
for
the
duty
of
every
day
requires
it.
Servants
in
the
courts
of
princes
have
their
weeks
or
months
of
waiting
appointed
them,
and
are
tied
to
attend
only
at
certain
times.
But
God’s
servants
must
never
be
out
of
waiting:
all
the
days
of
our
appointed
time,
the
time
of
our
work
and
warfare
here
on
earth,
we
must
be
waiting
(see
Job
14:14),
and
not
desire
or
expect
to
be
discharged
from
this
attendance
till
we
come
to
heaven,
where
we
shall
wait
on
God, as angels do, more nearly and constantly.
We must wait on God every day.
1.
Both
on
Sabbath
days
and
on
week
days.
The
Lord’s
day
is
instituted
and
appointed
on
purpose
for
our
attendance
on
God
in
the
courts
of
his
house;
there
we
must
wait
on
him,
to
give
glory
to
him,
and
to
receive
both
commands
and
favours
from
him.
Ministers
must
then
wait
on
their
ministry
(see
Rom.
12:7),
and
people
must
wait
on
it
too,
saying,
as
Cornelius
for
himself
and
his
friends,
“Now
are
we
all
here
ready
before
God,
to
hear
all
things
that
are
commanded
thee
of
God”
(Acts
10:33).
It
is
for
the
honour
of
God
to
help
to
fill
up
the
assemblies
of
those
that
attend
at
the
footstool
of
his
throne,
and
to
add
to
their
number.
The
whole
Sabbath
time,
except
what
is
taken
up
in
works
of
necessity
and
mercy,
must
be
employed
in
waiting
on
our
God.
Christians
are
spiritual
priests,
and
as
such
it
is
their business to wait in God’s house at the time appointed.
But
that
is
not
enough,
we
must
wait
upon
our
God
on
weekdays
too;
for
every
day
of
the
week,
we
want
mercy
from
him,
and
have
work
to
do
for
him.
Our
waiting
upon
him
in
public
ordinances,
on
the
first
day
of
the
week,
is
designed
to
fix
us
to,
and
fit
us
for,
communion
with
him
all
the
week
after;
so
that
we
answer
not
the
intentions
of
the
Sabbath,
unless
the
impressions
of
it
abide
upon
us,
and
go
with
us
into
the
business
of
the
week,
and
be
kept
always
in
the
imagination
of
the
thoughts
of
our
heart.
Thus,
from
one
Sabbath
to
another,
and
from
one
new
moon
to
another,
we
must
keep
in
a
holy
gracious
frame,
must
be
so
in
the
Spirit
on
the
Lord’s day, as to walk in the Spirit all the week.
2.
Both
on
idle
days,
and
busy
days,
we
must
be
found
waiting
on
God.
Some
days
of
our
lives
are
days
of
labour
and
hurry,
when
our
particular
calling
calls
for
our
close
and
diligent
application;
but
we
must
not
think
that
will
excuse
us
from
our
constant
attendance
on
God.
Even
then,
when
our
hands
are
working
about
the
world,
our
hearts
may
be
waiting
on
our
God,
by
a
habitual
regard
to
him,
to
his
providence
as
our
guide,
and
his
glory
as
our
end
in
our
worldly
business;
and
thus
we
must
abide
with
him
in
them.
Those
that
rise
up
early,
and
sit
up
late,
and
eat
the
bread
of
carefulness
in
pursuit
of
the
world,
yet
are
concerned
to
wait
on
God,
because
otherwise
all
their
care
and
pains
will
signify
nothing,
it
is
labour
in
vain
(see Psalm 127:1-2); nay, it is labour in the fire.
Some
days
of
our
lives
we
relax
in
business
and
take
our
ease.
Many
of
you
have
your
time
for
diversion,
but
then
when
you
lay
aside
other
business,
this
of
waiting
upon
God
must
not
be
laid
aside.
When
you
prove
yourselves
with
mirth,
as
Solomon
did,
and
say,
you
will
enjoy
pleasure
a
little,
yet
let
this
wisdom
remain
with
you
(Eccl.
2:1-3);
let
your
eye
be
then
up
to
God,
and
take
heed
of
dropping
your
communion
with
him,
in
that
which
you
call
an
agreeable
conversation
with
your
friends.
Whether
it
be
a
day
of
work,
or
a
day
of
rest,
we
shall
find
nothing
like
waiting
upon
God,
both
to
lighten
the
toil
of
our
work,
and
to
sweeten
the
comfort
of
our
repose.
So
that
whether
we
have
much
to
do
or
little
to
do
in
the
world,
still
we
must
wait
upon
God,
that
we
may
be
kept
from
the
temptation
that
attends both the one and the other.
3.
Both
in
days
of
prosperity,
and
in
days
of
adversity,
we
must
be
found
waiting
upon
God.
Doth
the
world
smile
upon
us,
and
court
us?
Yet
let
us
not
turn
from
attending
on
God,
to
make
our
court
to
it.
If
we
have
ever
so
much
of
the
wealth
of
the
world,
yet
we
cannot
say
we
have
no
need
of
God,
no
further
occasion
to
make
use
of
him;
as
David
was
ready
to
say,
when,
in
his
prosperity,
he
said
he
should
never
be
moved;
but
soon
saw
his
error,
when
God
hid
his
face,
and
he
was
troubled
(see
Psalm
30:6).
When
our
affairs
prosper,
and
into
our
hands
God
bringeth
plentifully,
we
must
wait
upon
God
as
our
great
landlord,
and
own
our
obligations
to
him;
we
must
beg
his
blessing
on
what
we
have,
and
his
favour
with
it,
and
depend
upon
him
both
for
the
continuance
and
for
the
comfort
of
it.
We
must
wait
upon
God
for
wisdom
and
grace,
to
use
what
we
have
in
the
world
for
the
ends
for
which
we
are
entrusted
with
it,
as
those
that
must
give
account,
and
know
not
how
soon.
And
how
much
soever
we
have
of
this
world,
and
how
richly
soever
it
is
given
us
to
enjoy
it,
still
we
must
wait
upon
God
for
better
things,
not
only
that
which
the
world
gives,
but
that
which
he
himself
gives
in
this
world.
Lord, put me not off with this world for a portion.
And
when
the
world
frowns
upon
us,
and
things
go
very
cross,
we
must
not
so
fret
ourselves
at
its
frowns,
or
so
frighten
ourselves
with
them,
as
thereby
to
be
driven
off
from
waiting
on
God,
but
rather
let
us
thereby
be
driven
to
it.
Afflictions
are
sent
for
this
end,
to
bring
us
to
the
throne
of
grace,
to
teach
us
to
pray,
and
to
make
the
word
of
God’s
grace
precious
to
us.
In
the
day
of
our
sorrow
we
must
wait
upon
God
for
those
comforts
which
are
sufficient
to
balance
our
griefs.
Job,
when
in
tears,
fell
down
and
worshipped
God,
in
His
taking
away,
as
well
as
giving.
In
the
day
of
our
fear
we
must
wait
upon
God
for
those
encouragements
that
are
sufficient
to
silence
our
fears.
Jehoshaphat,
in
his
distress,
waited
on
God,
and
it
was
not
in
vain,
his
heart
was
established
by
it:
and
so
was
David’s
often,
which
brought
him
to
this
resolution,
which
was
an
anchor
to
his
soul:
“What
time
I
am
afraid,
I
will
trust
in
thee”
(Ps. 56:3).
4.
Both
in
the
days
of
youth,
and
in
the
days
of
old
age,
we
must
be
found
waiting
on
God.
Those
that
are
young
cannot
begin
their
attendance
on
God
too
soon.
The
child
Samuel
ministered
to
the
Lord,
and
the
Scripture
story
puts
a
particular
mark
of
honour
upon
it;
and
Christ
was
wonderfully
pleased
with
the
hosannas
of
the
children
that
waited
on
him,
when
he
rode
in
triumph
into
Jerusalem.
When
Solomon,
in
his
youth,
upon
his
accession
to
the
throne,
waited
upon
God
for
wisdom,
it
is
said
the
saying
pleased
the
Lord.
“I
remember
thee”
(saith
God
to
Israel)
“even
the
kindness
of
thy
youth,
when
thou
wentest
after
me,
and
didst
wait
upon
me
in
the
wilderness”
(Jer.
2:2).
To
wait
upon
God,
is
to
be
mindful
of
our
Creator;
and
the
proper
time
for
that
is
in
the
days
of
our
youth
(see
Eccl.
12:1).
Those
that
would
wait
upon
God
aright,
must
learn
betimes
to
do
it;
the
most
accomplished courtiers are those bred at court.
And
may
the
old
servants
of
Jesus
be
dismissed
from
waiting
on
him?
No,
their
attendance
is
still
required,
and
shall
still
be
accepted:
They
shall
not
be
cast
off
by
their
Master
in
the
time
of
old
age;
and
therefore
let
them
not
then
desert
his
service.
When,
through
the
infirmities
of
age,
they
can
no
longer
be
working
servants
in
God’s
family,
yet
they
may
be
waiting
servants.
Those
that,
like
Barzillai,
are
unfit
for
the
entertainments
of
the
courts
of
earthly
princes,
yet
may
relish
the
pleasure
of
God’s
courts
as
well
as
ever.
The
Levites,
when
they
were
past
the
age
of
fifty,
and
were
discharged
from
the
toilsome
part
of
their
ministration,
yet
still
must
wait
on
God,
must
be
quietly
waiting
to
give
honour
to
him,
and
to
receive
comfort
from
him.
Those
that
have
done
the
will
of
God,
and
their
doing
work
is
at
an
end,
have
need
of
patience
to
enable
them
to
wait
until
they
inherit
the
promise:
and
the
nearer
the
happiness
is
which
they
are
waiting
for,
the
dearer
should
the
God
be
they are waiting on, and hope shortly to be with eternally.
5.
We
must
wait
on
our
God
all
the
day
till
we
die,
so
we
read
it.
Every
day,
from
morning
to
night,
we
must
continue
waiting
on
God:
whatever
change
there
may
be
of
our
employment,
this
must
be
the
constant
disposition
of
our
souls,
we
must
attend
upon
God,
and
have
our
eyes
ever
towards
him;
we
must
not
at
any
time
allow
ourselves
to
wander
from
God,
or
to
attend
on
anything
besides
him,
but
what
we
attend
on
for
him,
in
subordination
to
his
will,
and
in
subserviency
to
his
glory.
We achieve this by:
1.
We
must
cast
our
daily
cares
upon
him.
Every
day
brings
with
it
its
fresh
cares,
more
or
less;
these
wake
with
us
every
morning,
and
we
need
not
go
so
far
forward
as
to-morrow
to
fetch
care;
sufficient
unto
the
day
is
the
evil
thereof.
You
that
are
great
dealers
in
the
world
have
your
cares
attending
you
all
the
day;
though
you
keep
them
to
yourselves,
yet
they
sit
down
with
you,
and
rise
up
with
you;
they
go
out
and
come
in
with
you,
and
are
more
a
load
upon
you
than
those
you
converse
with
are
aware
of.
Some,
through
the
weakness
of
their
spirits,
can
scarcely
determine anything but with fear and trembling.
Let
this
burden
be
cast
upon
the
Lord,
believing
that
his
Providence
extends
itself
to
all
your
affairs,
to
all
events
concerning
you,
and
to
all
the
circumstances
of
them,
even
the
most
minute
and
seemingly
accidental;
that
your
times
are
in
his
hand,
and
all
your
ways
at
his
disposal;
believe
his
promise,
that
all
things
shall
be
made
to
work
for
good
to
those
that
love
him,
and
then
refer
it
to
him
in
everything,
to
do
with
you
and
yours
as
seemeth
good
in
his
eyes,
and
rest
satisfied
in
having
done
so,
and
resolve
to
be
easy.
Bring
your
cares
to
God
by
prayer
in
the
morning;
spread
them
before
him,
and
then
make
it
to
appear
all
the
day,
by
the
composedness
and
cheerfulness
of
your
spirits,
that
you
left
them
with
him
as
Hannah
did,
who,
when
she
had
prayed,
went
her
way
and
did
eat,
and
her
countenance
was
no
more
sad
(see
I
Sam.
1:18).
Commit
your
way
to
the
Lord,
and
then
submit
to
his
disposal
of
it,
though
it
may
cross
your
expectations;
and
bear
up
yourselves
upon
the
assurances
God
has
given
you,
that
he
will
care
for
you
as
the
tender
father
for
his
child.
2.
We
must
manage
our
daily
business
for
him,
with
an
eye
to
his
providence,
putting
us
into
the
calling
and
employment
wherein
we
are;
and
to
his
precept,
making
diligence
in
it
our
duty;
with
an
eye
to
his
blessing,
as
that
which
is
necessary
to
make
it
comfortable
and
successful;
and
to
his
glory
as
our
highest
end
in
all.
This
sanctifies
our
common
actions
to
God,
and
sweetens
them,
and
makes
them
pleasant
to
ourselves.
If
Gaius
brings
his
friends
that
he
is
parting
with
a
little
way
on
their
journey,
it
is
but
a
piece
of
common
civility;
but
let
him
do
it
after
a
godly
sort;
let
him
in
it
pay
respect
to
them,
because
they
belong
to
Christ;
and
for
his
sake
let
him
do
it,
that
he
may
have
an
opportunity
of
so
much
more
profitable
communication
with
them;
and
then
it
becomes
an
act
of
Christian
piety
(see
III
John
6).
It
is
a
general
rule
by
which
we
must
govern
ourselves
in
the
business
of
every
day.
Whatever
we
do,
in
word
or
deed,
let
us
do
all
in
the
name
of
the
Lord
Jesus (see Col. 3:17); and thus in and by the Mediator we wait on our God.
This
is
particularly
recommended
to
servants,
though
their
employments
are
but
mean,
and
they
are
under
the
command
of
their
masters
according
to
the
flesh,
yet
let
them
do
their
servile
work
as
the
servants
of
Christ,
as
unto
the
Lord
and
not
unto
men;
let
them
do
it
with
singleness
of
heart
as
unto
Christ,
and
they
shall
be
accepted
of
him,
and
from
him
shall
receive
the
reward
of
the
inheritance
(see
Eph.
6:5-8;
Col.
3:22-24).
Let
them
wait
on
God
all
the
day,
when
they
are
doing
their
day’s
work,
by
doing
it
faithfully
and
conscientiously,
that
they
may
adorn
the
doctrine
of
God
our
Saviour,
by
aiming
at
his
glory
even
in
common
business.
They
work
that
they
may
get
bread;
they
desire
bread
that
they
may
live;
not
that
they
may
live
to
themselves,
and
please
themselves,
but
that
they
may
live
to
God
and
please
him.
They
work
that
they
may
fill
up
time,
and
fill
up
a
place
in
the
world,
and
because
that
God,
who
made
and,
maintains
us,
has
appointed
us
with
quietness to work and mind our own business.
3.
We
must
receive
our
daily
comforts
from
him;
we
must
wait
on
him
as
our
benefactor;
as
the
eyes
of
all
things
wait
upon
him,
to
give
them
their
food
in
due
season,
and
what
he
giveth
them,
that
they
gather.
To
him
we
must
look,
as
to
our
father,
for
our
daily
bread,
and
from
him
we
are
appointed
to
ask
it,
yea,
though
we
have
it
in
the
house,
though
we
have
it
upon
the
table;
we
must
wait
upon
him
for
a
covenant
right
to
it,
for
leave
to
make
use
of
it,
for
a
blessing
upon
it,
for
nourishment
by
it,
and
for
comfort
in
it.
It
is
in
the
word
and
prayer
that
we
wait
on
God,
and
keep
up
communion
with
him,
and
by
these
every
creature
of
God
is
sanctified
to
us
(see
I
Tim.
4:4-5),
and
the
property
of
it
is
altered.
To
the
pure
all
things
are
pure;
they
have
them
from
the
covenant,
and
not
from
common
providence;
which
makes
a
little
that
the
righteous
man
has,
better
than
the
riches
of many wicked, and much more valuable and comfortable.
No
inducement
can
be
more
powerful
to
make
us
see
to
it,
that
what
we
have
we
get
it
honestly,
and
use
it
soberly,
and
give
God
his
due
out
of
it,
than
this
consideration,
that
we
have
our
all
from
the
hand
of
God,
and
are
entrusted
with
it
as
stewards,
and
consequently
are
accountable.
If
we
have
this
thought
as
a
golden
thread
running
through
all
the
comforts
of
every
day,
these
are
God’s
gifts;
every
bit
we
eat,
and
every
drop
we
drink,
is
his
mercy;
every
breath
we
draw,
and
every
step
we
take,
is
his
mercy:
this
will
keep
us
continually
waiting
upon
him,
as
the
donkey
on
his
master’s
crib,
and
will
put
a
double
sweetness
into
all
our
enjoyments.
God
will
have
his
mercies
taken
fresh
from
his
compassions,
which
for
this
reason
are
said
to
be
new
every
morning;
and
therefore
it
is
not
once
a-week
that
we
are
to
wait
upon
him,
as
people
go
to
market
to
buy
provisions
for
the
whole
week,
but
we
must
wait
on
him
every
day,
and
all
the
day,
as
those
that
live
from hand to mouth, and yet live very easy.
4.
We
must
resist
our
daily
temptations,
and
do
our
daily
duties
in
the
strength
of
his
grace.
Every
day
brings
its
temptations
with
it.
Our
Master
knew
that,
when
he
taught
us,
as
duly
as
we
pray
for
our
daily
bread,
to
pray
that
we
might
not
be
led
into
temptation.
There
is
no
business
we
engage
in,
no
enjoyment
we
partake
of,
but
has
its
snares
attending
it.
Satan
by
it
assaults
us,
and
endeavours
to
draw
us
into
sin.
Now
sin
is
the
great
evil
we
should
be
continually
upon
our
guard
against,
as
Nehemiah
was,
in
Neh.
6:13:
“That
I
should
be
afraid,
and
do
so,
and
sin.”
And
we
have
no
way
to
secure
ourselves
but
by
waiting
on
God
all
the
day;
we
must
not
only
in
the
morning
put
ourselves
under
the
protection
of
his
grace,
but
we
must
all
day
keep
ourselves
under
the
shelter
of
it;
must
not
only
go
forth,
but
go
on
in
dependence
upon
that
grace,
which
he
hath
said
shall
be
sufficient
for
us,
that
care,
which
will
not
suffer
us
to
be
tempted
above
what
we
are
able.
Our
waiting
upon
God
will
furnish
us
with
the
best
arguments
to
make
use
of
in
resisting
temptations,
and
with
strength
according
to
the
day;
be
strong
in
the
Lord,
and
in
the power of his might, and then we wait on the Lord all the day.
We
have
duty
to
do,
many
an
opportunity
of
speaking
good
words,
and
doing
good
works,
and
we
must
see
and
own
that
we
are
not
sufficient
of
ourselves
for
anything
that
is
good,
not
so
much
as
to
think
a
good
thought:
we
must
therefore
wait
upon
God,
must
seek
to
him,
and
depend
upon
him,
for
that
light
and
fire,
that
wisdom
and
zeal,
which
is
necessary
to
the
due
discharge
of
our
duty;
that
by
his
grace
we
may
not
only
be
fortified
against
every
evil
word
and
work,
but
furnished
for
every
good
word
and
work.
From
the
fullness
that
is
in
Jesus
Christ,
we
must
by
faith
be
continually
drawing
grace
for
grace;
grace
for
all
gracious
exercises,
grace
to
help
in
every
time
of
need.
We
must
wait
on
this
grace,
must
follow
the
conduct
of it, comply with the operations of it, and must be turned to it as wax to the seal.
5.
We
must
bear
our
daily
afflictions
with
submission
to
his
will.
We
are
taught
to
expect
trouble
in
the
flesh.
Something
or
other
happens
that
grieves
us
every
day,
something
in
our
relations,
something
in
our
callings,
events
concerning
ourselves,
our
families
or
friends,
that
are
matter
of
sorrow:
perhaps
we
have
every
day
some
bodily
pain
or
sickness,
or
some
cross
and
disappointment
in
our
affairs;
now
in
these
we
must
wait
upon
God.
Christ
requires
it
of
all
his
disciples,
that
they
take
up
their
cross
daily
(see
Matt.
16:
24).
We
must
not
willfully
pluck
the
cross
down
upon
us,
but
must
take
it
up
when
God
lays
it
in
our
way,
and
not
go
a
step
out
of
the
way
of
duty,
either
to
court
it
or
to
miss
it.
It
is
not
enough
to
bear
the
cross,
but
we
must
take
it
up,
we
must
accommodate
ourselves
to
it,
and
acquiesce
in
the
will
of
God
in
it.
Not,
as
in,
this
is
an
evil,
and
I
must
bear
it,
because
I
cannot
help
it;
but, as in, this is an evil, and I will bear it, because it is the will of God.
We
must
see
every
affliction
allotted
us
by
our
heavenly
Father,
and
in
it
must
eye
his
correcting
hand,
and
therefore
must
wait
on
him
to
know
the
cause
wherefore
he
contends
with
us,
what
the
fault
is
for
which
we
are
in
this
affliction
chastened;
what
the
distemper
is
which
is
to
be
by
this
affliction
cured,
that
we
may
answer
God’s
end
in
afflicting
us,
and
so
may
be
made
partakers
of
his
holiness.
We
must
attend
the
motions
of
Providence,
keep
our
eye
upon
our
Father
when
he
frowns,
that
we
may
discover
what
his
mind
is,
and
what
the
obedience
is
we
are
to
learn
by
the
things
that
we
suffer.
We
must
wait
on
God
for
support
under
our
burdens;
we
must
put
ourselves
into,
and
stay
ourselves
upon,
the
everlasting
arms
which
are
laid
under
the
children
of
God,
to
sustain
them
when
the
rod
of
God
is
upon
them.
And
him
we
must
attend
for
deliverance;
we
must
not
seek
to
extricate
ourselves
by
any
sinful
indirect
methods,
nor
look
to
creatures
for
relief,
but
still
wait
on
the
Lord
until
he
has
mercy
on
us;
well
content
to
bear
the
burden
until
God
ease
us
of
it,
and
ease
us
in
mercy
(see
Ps.
123:2).
If
the
affliction
be
lengthened
out,
yet
we
must
wait
upon
the
Lord
even
when
he
hides
his
face
(see
Isa.
8:17),
hoping it is but in a little wrath, and for a small moment (Isa. 54:7-8).
6.
We
must
expect
the
tidings
and
events
of
every
day
with
a
cheerful
and
entire
resignation
to
the
divine
Providence.
While
we
are
in
this
world,
we
are
still
expecting,
hoping
well,
fearing
ill;
we
know
not
what
a
day,
or
a
night,
or
an
hour,
may
bring
forth
(see
Prov.
27:1),
but
it
is
big
with
something,
and
we
are
too
apt
to
spend
our
thoughts
in
vain
about
things
future,
which
happen
quite
differently
from what we imagined. Now, in all our prospects we must wait upon God.
Are
we
in
hopes
of
good
tidings,
a
good
issue?
Let
us
wait
on
God
as
the
giver
of
the
good
we
hope
for,
and
be
ready
to
take
it
from
his
hand,
and
to
meet
him
with
suitable
affections
then,
when
he
is
coming
towards
us
in
a
way
of
mercy.
Whatever
good
we
hope
for,
it
is
God
alone,
and
his
wisdom,
power,
and
goodness,
that
we
must
hope
in.
And
therefore
our
hopes
must
be
humble
and
modest,
and
regulated
by
his
will.
What
God
has
promised
us
we
may
with
assurance
promise
ourselves,
and
no
more.
If
thus
we
wait
on
God
in
our
hope,
should
the
hope
be
deferred,
it
would
not
make
the
heart
sick;
no,
not
if
it
should
be
disappointed;
for
the
God
we
wait
on
will
over-rule
all
for
the
best.
But
when
the
desire
comes,
in
prosecution
of
which
we
have
thus
waited
on
God,
we
may
see
it
coming
from
his
love,
and
it
will
be a tree of life (see Prov. 13:12).
Are
we
in
fear
of
evil
tidings,
of
melancholy
events,
and
a
sad
issue
of
the
depending
affair?
Let
us
wait
on
God
to
be
delivered
from
all
our
fears,
from
the
things
themselves
we
are
afraid
of,
and
from
the
amazing
tormenting
fears
of
them
(see
Psalm
34:4).
When
Jacob
was,
with
good
reason,
afraid
of
his
brother
Esau,
he
waited
on
God,
brought
his
fears
to
him,
wrestled
with
him,
and
prevailed
for
deliverance.
What
time
I
am
afraid,
saith
David,
I
will
trust
in
thee,
and
wait
on
thee;
and
that
shall
establish
the
heart,
shall
fix
it,
so
as
to
set
it
above
the
fear
of
evil
tidings.
Are
we
in
suspense
between
hope
and
fear,
sometimes
one
prevails,
and
sometimes
the
other?
Let
us
wait
on
God,
as
the
God
to
whom
belong
the
issues
of
life
and
death,
good
and
evil,
from
whom
our
judgment,
and
every
man’s,
doth
proceed,
and
compose
ourselves
into
a
quiet
expectation
of
the
event,
whatever
it
may
be,
with
a
resolution
to
accommodate
ourselves
to
it.
Hope
the
best,
and
get
ready for the worst, and then take what God sends.
[This study will continue in the next issue, D. V.]
——————————————————————
This article is taken from: Henry, Matthew. A Method for Prayer. Glasgow: D.
Mackenzie, 1834. (Originally published in 1710). A PDF file of this book can be
downloaded, free of charge, at:
http://www.ClassicChristianLibrary.com
© 1994-2017, Scott Sperling
[Matthew Henry is greatly known for his magnificent
commentary on the whole Bible. He also wrote a book
proposing A Method for Prayer, in between writing
volumes of that commentary. This series of articles is from
that book.]
A Study by Matthew Henry (1662-1714)
How to Spend Every Day with God, pt.
3
“…On Thee do I wait all the day.”
(Psalm 25:5).
For
the
second
thing
.
Having
showed
you
what
it
is
to
wait
on
God,
I
come
next
to
show
that
this
we
must
do
every day, and all the day long.
We
must
wait
on
our
God
every
day.
Omni
die
,
so
some
say.
This
is
the
work
of
every
day,
which
is
to
be
done
in
its
day,
for
the
duty
of
every
day
requires
it.
Servants
in
the
courts
of
princes
have
their
weeks
or
months
of
waiting
appointed
them,
and
are
tied
to
attend
only
at
certain
times.
But
God’s
servants
must
never
be
out
of
waiting:
all
the
days
of
our
appointed
time,
the
time
of
our
work
and
warfare
here
on
earth,
we
must
be
waiting
(see
Job
14:14),
and
not
desire
or
expect
to
be
discharged
from
this
attendance
till
we
come
to
heaven,
where
we
shall
wait
on
God,
as
angels
do, more nearly and constantly.
We must wait on God every day.
1.
Both
on
Sabbath
days
and
on
week
days.
The
Lord’s
day
is
instituted
and
appointed
on
purpose
for
our
attendance
on
God
in
the
courts
of
his
house;
there
we
must
wait
on
him,
to
give
glory
to
him,
and
to
receive
both
commands
and
favours
from
him.
Ministers
must
then
wait
on
their
ministry
(see
Rom.
12:7),
and
people
must
wait
on
it
too,
saying,
as
Cornelius
for
himself
and
his
friends,
“Now
are
we
all
here
ready
before
God,
to
hear
all
things
that
are
commanded
thee
of
God”
(Acts
10:33).
It
is
for
the
honour
of
God
to
help
to
fill
up
the
assemblies
of
those
that
attend
at
the
footstool
of
his
throne,
and
to
add
to
their
number.
The
whole
Sabbath
time,
except
what
is
taken
up
in
works
of
necessity
and
mercy,
must
be
employed
in
waiting
on
our
God.
Christians
are
spiritual
priests,
and
as
such
it
is
their
business
to
wait
in
God’s
house
at
the
time appointed.
But
that
is
not
enough,
we
must
wait
upon
our
God
on
weekdays
too;
for
every
day
of
the
week,
we
want
mercy
from
him,
and
have
work
to
do
for
him.
Our
waiting
upon
him
in
public
ordinances,
on
the
first
day
of
the
week,
is
designed
to
fix
us
to,
and
fit
us
for,
communion
with
him
all
the
week
after;
so
that
we
answer
not
the
intentions
of
the
Sabbath,
unless
the
impressions
of
it
abide
upon
us,
and
go
with
us
into
the
business
of
the
week,
and
be
kept
always
in
the
imagination
of
the
thoughts
of
our
heart.
Thus,
from
one
Sabbath
to
another,
and
from
one
new
moon
to
another,
we
must
keep
in
a
holy
gracious
frame,
must
be
so
in
the
Spirit
on
the
Lord’s
day,
as
to
walk
in
the
Spirit all the week.
2.
Both
on
idle
days,
and
busy
days,
we
must
be
found
waiting
on
God.
Some
days
of
our
lives
are
days
of
labour
and
hurry,
when
our
particular
calling
calls
for
our
close
and
diligent
application;
but
we
must
not
think
that
will
excuse
us
from
our
constant
attendance
on
God.
Even
then,
when
our
hands
are
working
about
the
world,
our
hearts
may
be
waiting
on
our
God,
by
a
habitual
regard
to
him,
to
his
providence
as
our
guide,
and
his
glory
as
our
end
in
our
worldly
business;
and
thus
we
must
abide
with
him
in
them.
Those
that
rise
up
early,
and
sit
up
late,
and
eat
the
bread
of
carefulness
in
pursuit
of
the
world,
yet
are
concerned
to
wait
on
God,
because
otherwise
all
their
care
and
pains
will
signify
nothing,
it
is
labour
in
vain
(see
Psalm 127:1-2); nay, it is labour in the fire.
Some
days
of
our
lives
we
relax
in
business
and
take
our
ease.
Many
of
you
have
your
time
for
diversion,
but
then
when
you
lay
aside
other
business,
this
of
waiting
upon
God
must
not
be
laid
aside.
When
you
prove
yourselves
with
mirth,
as
Solomon
did,
and
say,
you
will
enjoy
pleasure
a
little,
yet
let
this
wisdom
remain
with
you
(Eccl.
2:1-3);
let
your
eye
be
then
up
to
God,
and
take
heed
of
dropping
your
communion
with
him,
in
that
which
you
call
an
agreeable
conversation
with
your
friends.
Whether
it
be
a
day
of
work,
or
a
day
of
rest,
we
shall
find
nothing
like
waiting
upon
God,
both
to
lighten
the
toil
of
our
work,
and
to
sweeten
the
comfort
of
our
repose.
So
that
whether
we
have
much
to
do
or
little
to
do
in
the
world,
still
we
must
wait
upon
God,
that
we
may
be
kept
from
the
temptation that attends both the one and the other.
3.
Both
in
days
of
prosperity,
and
in
days
of
adversity,
we
must
be
found
waiting
upon
God.
Doth
the
world
smile
upon
us,
and
court
us?
Yet
let
us
not
turn
from
attending
on
God,
to
make
our
court
to
it.
If
we
have
ever
so
much
of
the
wealth
of
the
world,
yet
we
cannot
say
we
have
no
need
of
God,
no
further
occasion
to
make
use
of
him;
as
David
was
ready
to
say,
when,
in
his
prosperity,
he
said
he
should
never
be
moved;
but
soon
saw
his
error,
when
God
hid
his
face,
and
he
was
troubled
(see
Psalm
30:6).
When
our
affairs
prosper,
and
into
our
hands
God
bringeth
plentifully,
we
must
wait
upon
God
as
our
great
landlord,
and
own
our
obligations
to
him;
we
must
beg
his
blessing
on
what
we
have,
and
his
favour
with
it,
and
depend
upon
him
both
for
the
continuance
and
for
the
comfort
of
it.
We
must
wait
upon
God
for
wisdom
and
grace,
to
use
what
we
have
in
the
world
for
the
ends
for
which
we
are
entrusted
with
it,
as
those
that
must
give
account,
and
know
not
how
soon.
And
how
much
soever
we
have
of
this
world,
and
how
richly
soever
it
is
given
us
to
enjoy
it,
still
we
must
wait
upon
God
for
better
things,
not
only
that
which
the
world
gives,
but
that
which
he
himself
gives
in
this
world.
Lord,
put
me
not
off with this world for a portion.
And
when
the
world
frowns
upon
us,
and
things
go
very
cross,
we
must
not
so
fret
ourselves
at
its
frowns,
or
so
frighten
ourselves
with
them,
as
thereby
to
be
driven
off
from
waiting
on
God,
but
rather
let
us
thereby
be
driven
to
it.
Afflictions
are
sent
for
this
end,
to
bring
us
to
the
throne
of
grace,
to
teach
us
to
pray,
and
to
make
the
word
of
God’s
grace
precious
to
us.
In
the
day
of
our
sorrow
we
must
wait
upon
God
for
those
comforts
which
are
sufficient
to
balance
our
griefs.
Job,
when
in
tears,
fell
down
and
worshipped
God,
in
His
taking
away,
as
well
as
giving.
In
the
day
of
our
fear
we
must
wait
upon
God
for
those
encouragements
that
are
sufficient
to
silence
our
fears.
Jehoshaphat,
in
his
distress,
waited
on
God,
and
it
was
not
in
vain,
his
heart
was
established
by
it:
and
so
was
David’s
often,
which
brought
him
to
this
resolution,
which
was
an
anchor
to
his
soul:
“What
time
I
am
afraid, I will trust in thee”
(Ps. 56:3).
4.
Both
in
the
days
of
youth,
and
in
the
days
of
old
age,
we
must
be
found
waiting
on
God.
Those
that
are
young
cannot
begin
their
attendance
on
God
too
soon.
The
child
Samuel
ministered
to
the
Lord,
and
the
Scripture
story
puts
a
particular
mark
of
honour
upon
it;
and
Christ
was
wonderfully
pleased
with
the
hosannas
of
the
children
that
waited
on
him,
when
he
rode
in
triumph
into
Jerusalem.
When
Solomon,
in
his
youth,
upon
his
accession
to
the
throne,
waited
upon
God
for
wisdom,
it
is
said
the
saying
pleased
the
Lord.
“I
remember
thee”
(saith
God
to
Israel)
“even
the
kindness
of
thy
youth,
when
thou
wentest
after
me,
and
didst
wait
upon
me
in
the
wilderness”
(Jer.
2:2).
To
wait
upon
God,
is
to
be
mindful
of
our
Creator;
and
the
proper
time
for
that
is
in
the
days
of
our
youth
(see
Eccl.
12:1).
Those
that
would
wait
upon
God
aright,
must
learn
betimes
to
do
it;
the
most
accomplished
courtiers are those bred at court.
And
may
the
old
servants
of
Jesus
be
dismissed
from
waiting
on
him?
No,
their
attendance
is
still
required,
and
shall
still
be
accepted:
They
shall
not
be
cast
off
by
their
Master
in
the
time
of
old
age;
and
therefore
let
them
not
then
desert
his
service.
When,
through
the
infirmities
of
age,
they
can
no
longer
be
working
servants
in
God’s
family,
yet
they
may
be
waiting
servants.
Those
that,
like
Barzillai,
are
unfit
for
the
entertainments
of
the
courts
of
earthly
princes,
yet
may
relish
the
pleasure
of
God’s
courts
as
well
as
ever.
The
Levites,
when
they
were
past
the
age
of
fifty,
and
were
discharged
from
the
toilsome
part
of
their
ministration,
yet
still
must
wait
on
God,
must
be
quietly
waiting
to
give
honour
to
him,
and
to
receive
comfort
from
him.
Those
that
have
done
the
will
of
God,
and
their
doing
work
is
at
an
end,
have
need
of
patience
to
enable
them
to
wait
until
they
inherit
the
promise:
and
the
nearer
the
happiness
is
which
they
are
waiting
for,
the
dearer
should
the
God
be
they
are
waiting on, and hope shortly to be with eternally.
5.
We
must
wait
on
our
God
all
the
day
till
we
die,
so
we
read
it.
Every
day,
from
morning
to
night,
we
must
continue
waiting
on
God:
whatever
change
there
may
be
of
our
employment,
this
must
be
the
constant
disposition
of
our
souls,
we
must
attend
upon
God,
and
have
our
eyes
ever
towards
him;
we
must
not
at
any
time
allow
ourselves
to
wander
from
God,
or
to
attend
on
anything
besides
him,
but
what
we
attend
on
for
him,
in
subordination
to
his
will,
and
in
subserviency to his glory.
We achieve this by:
1.
We
must
cast
our
daily
cares
upon
him.
Every
day
brings
with
it
its
fresh
cares,
more
or
less;
these
wake
with
us
every
morning,
and
we
need
not
go
so
far
forward
as
to-morrow
to
fetch
care;
sufficient
unto
the
day
is
the
evil
thereof.
You
that
are
great
dealers
in
the
world
have
your
cares
attending
you
all
the
day;
though
you
keep
them
to
yourselves,
yet
they
sit
down
with
you,
and
rise
up
with
you;
they
go
out
and
come
in
with
you,
and
are
more
a
load
upon
you
than
those
you
converse
with
are
aware
of.
Some,
through
the
weakness
of
their
spirits,
can
scarcely
determine
anything but with fear and trembling.
Let
this
burden
be
cast
upon
the
Lord,
believing
that
his
Providence
extends
itself
to
all
your
affairs,
to
all
events
concerning
you,
and
to
all
the
circumstances
of
them,
even
the
most
minute
and
seemingly
accidental;
that
your
times
are
in
his
hand,
and
all
your
ways
at
his
disposal;
believe
his
promise,
that
all
things
shall
be
made
to
work
for
good
to
those
that
love
him,
and
then
refer
it
to
him
in
everything,
to
do
with
you
and
yours
as
seemeth
good
in
his
eyes,
and
rest
satisfied
in
having
done
so,
and
resolve
to
be
easy.
Bring
your
cares
to
God
by
prayer
in
the
morning;
spread
them
before
him,
and
then
make
it
to
appear
all
the
day,
by
the
composedness
and
cheerfulness
of
your
spirits,
that
you
left
them
with
him
as
Hannah
did,
who,
when
she
had
prayed,
went
her
way
and
did
eat,
and
her
countenance
was
no
more
sad
(see
I
Sam.
1:18).
Commit
your
way
to
the
Lord,
and
then
submit
to
his
disposal
of
it,
though
it
may
cross
your
expectations;
and
bear
up
yourselves
upon
the
assurances
God
has
given
you,
that
he
will
care
for
you
as
the
tender
father
for his child.
2.
We
must
manage
our
daily
business
for
him,
with
an
eye
to
his
providence,
putting
us
into
the
calling
and
employment
wherein
we
are;
and
to
his
precept,
making
diligence
in
it
our
duty;
with
an
eye
to
his
blessing,
as
that
which
is
necessary
to
make
it
comfortable
and
successful;
and
to
his
glory
as
our
highest
end
in
all.
This
sanctifies
our
common
actions
to
God,
and
sweetens
them,
and
makes
them
pleasant
to
ourselves.
If
Gaius
brings
his
friends
that
he
is
parting
with
a
little
way
on
their
journey,
it
is
but
a
piece
of
common
civility;
but
let
him
do
it
after
a
godly
sort;
let
him
in
it
pay
respect
to
them,
because
they
belong
to
Christ;
and
for
his
sake
let
him
do
it,
that
he
may
have
an
opportunity
of
so
much
more
profitable
communication
with
them;
and
then
it
becomes
an
act
of
Christian
piety
(see
III
John
6).
It
is
a
general
rule
by
which
we
must
govern
ourselves
in
the
business
of
every
day.
Whatever
we
do,
in
word
or
deed,
let
us
do
all
in
the
name
of
the
Lord
Jesus
(see
Col.
3:17);
and
thus in and by the Mediator we wait on our God.
This
is
particularly
recommended
to
servants,
though
their
employments
are
but
mean,
and
they
are
under
the
command
of
their
masters
according
to
the
flesh,
yet
let
them
do
their
servile
work
as
the
servants
of
Christ,
as
unto
the
Lord
and
not
unto
men;
let
them
do
it
with
singleness
of
heart
as
unto
Christ,
and
they
shall
be
accepted
of
him,
and
from
him
shall
receive
the
reward
of
the
inheritance
(see
Eph.
6:5-8;
Col.
3:22-
24).
Let
them
wait
on
God
all
the
day,
when
they
are
doing
their
day’s
work,
by
doing
it
faithfully
and
conscientiously,
that
they
may
adorn
the
doctrine
of
God
our
Saviour,
by
aiming
at
his
glory
even
in
common
business.
They
work
that
they
may
get
bread;
they
desire
bread
that
they
may
live;
not
that
they
may
live
to
themselves,
and
please
themselves,
but
that
they
may
live
to
God
and
please
him.
They
work
that
they
may
fill
up
time,
and
fill
up
a
place
in
the
world,
and
because
that
God,
who
made
and,
maintains
us,
has
appointed
us
with
quietness
to
work
and
mind
our
own business.
3.
We
must
receive
our
daily
comforts
from
him;
we
must
wait
on
him
as
our
benefactor;
as
the
eyes
of
all
things
wait
upon
him,
to
give
them
their
food
in
due
season,
and
what
he
giveth
them,
that
they
gather.
To
him
we
must
look,
as
to
our
father,
for
our
daily
bread,
and
from
him
we
are
appointed
to
ask
it,
yea,
though
we
have
it
in
the
house,
though
we
have
it
upon
the
table;
we
must
wait
upon
him
for
a
covenant
right
to
it,
for
leave
to
make
use
of
it,
for
a
blessing
upon
it,
for
nourishment
by
it,
and
for
comfort
in
it.
It
is
in
the
word
and
prayer
that
we
wait
on
God,
and
keep
up
communion
with
him,
and
by
these
every
creature
of
God
is
sanctified
to
us
(see
I
Tim.
4:4-5),
and
the
property
of
it
is
altered.
To
the
pure
all
things
are
pure;
they
have
them
from
the
covenant,
and
not
from
common
providence;
which
makes
a
little
that
the
righteous
man
has,
better
than
the
riches
of
many
wicked, and much more valuable and comfortable.
No
inducement
can
be
more
powerful
to
make
us
see
to
it,
that
what
we
have
we
get
it
honestly,
and
use
it
soberly,
and
give
God
his
due
out
of
it,
than
this
consideration,
that
we
have
our
all
from
the
hand
of
God,
and
are
entrusted
with
it
as
stewards,
and
consequently
are
accountable.
If
we
have
this
thought
as
a
golden
thread
running
through
all
the
comforts
of
every
day,
these
are
God’s
gifts;
every
bit
we
eat,
and
every
drop
we
drink,
is
his
mercy;
every
breath
we
draw,
and
every
step
we
take,
is
his
mercy:
this
will
keep
us
continually
waiting
upon
him,
as
the
donkey
on
his
master’s
crib,
and
will
put
a
double
sweetness
into
all
our
enjoyments.
God
will
have
his
mercies
taken
fresh
from
his
compassions,
which
for
this
reason
are
said
to
be
new
every
morning;
and
therefore
it
is
not
once
a-week
that
we
are
to
wait
upon
him,
as
people
go
to
market
to
buy
provisions
for
the
whole
week,
but
we
must
wait
on
him
every
day,
and
all
the
day,
as
those
that
live
from
hand
to
mouth,
and
yet live very easy.
4.
We
must
resist
our
daily
temptations,
and
do
our
daily
duties
in