Henry’s book is a fine work, however, as wonderful as the book is, the Alliance has done a great service by taking Method and putting it in form for daily prayers. The free subscription provides a daily prayer addressing any of a variety of subjects with their lengths running to three or four hundred words. For more on the project “Pray the Bible” program see “Behind the Project” on the Alliance website. If you would like to sign up for the daily emails, go to “Sign up for Daily Emails.”

Several weeks ago I subscribed to the Alliance of Confessing Evangelicals email series, “Pray the Bible.” The source for this ministry is the more than three-centuries old book by Matthew Henry (1662-1714), A Method for Prayer, with Scripture Expressions, Proper to be Us’d Under each Head. Second Edition with Additions, London: Printed for Nath[aniel] Cliff and Daniel Jackson at the Bible and Three Crowns in Cheapfide near Mercers Chapel, 1710. A quick scan of a few library catalogs having antiquarian collections shows other editions were published in 1713, 1714, 1724, 1737, 1750, 1781, 1797, 1798, and 1882. Further searching would surely find other printings; I could not find a listing for the first edition which would date to 1710 or earlier. The point of this bibliographic information is that Henry’s book on prayer has enjoyed a long and prolific history including more recent titles using it as edited by O. Palmer Robertson, A Sampler from a Way to Pray, Banner of Truth, 2010, and the version used by the Alliance that was edited by J. Ligon Duncan III, A Method for Prayer-Matthew Henry, Christian Focus, 1994.
Matthew Henry is best known for his commentary on the whole Bible which has enjoyed a long publication history in multivolume and edited single volume editions, and his book on prayer takes his copious Bible knowledge and composes the Christian’s supplications with quotes from Scripture. As God has spoken to His people in the Word, so His people should speak to Him with his Word. Henry’s book is a fine work, however, as wonderful as the book is, the Alliance has done a great service by taking Method and putting it in form for daily prayers. The free subscription provides a daily prayer addressing any of a variety of subjects with their lengths running to three or four hundred words. For more on the project “Pray the Bible” program see “Behind the Project” on the Alliance website. If you would like to sign up for the daily emails, go to “Sign up for Daily Emails.”
The header image shows a building in Chester, England that pre-dates Matthew Henry’s time in the city. It is said that “God’s Providence is Mine Inheritance” painted on its timber-frame beam is because the household survived a visitation of the plague.
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Written by Benjamin L. Gladd |
Tuesday, August 27, 2024
The Christian life is marked by trust in God and his promises. At our conversion, we trust God’s promise to deliver us from our sin on account of Christ’s work. But don’t we continue to trust those same promises throughout our lives? Every morning, we must remind ourselves of God’s faithfulness in the gospel. Christ lived, died, rose, and ascended to the heavenly throne for us.

There’s nothing better than a good night’s sleep. When my wife and I had our first kid, Judah, 14 years ago, we prized sleep above all else. One of us napped while the other took care of the baby. We’ve never been so tired in our lives.
In his narrative account of the stilling of the storm, Mark tells his readers that Jesus was “asleep on the cushion” (Mark 4:38). Why mention that Jesus was sleeping? Was he exhausted from a hard day’s work?
From Teaching to Sleeping
Grasping the context of Jesus’s sleeping during the onslaught of the storm is critical. After Jesus relates several parables on the kingdom of God (vv. 1–34), he commands the disciples to “go across to the other side” of the Sea of Galilee (v. 35). We also learn that the sea crossing takes place “on that day, when evening had come” (v. 35). This is the same day that Jesus taught the parables on the kingdom. By aligning the sea crossing with the kingdom parables, Mark invites his readers to relate the nature of the kingdom with what will transpire on the sea.
As the storm rages and waves crash into the boat, we encounter one of the strangest lines in all of Mark’s Gospel: “But he [Jesus] was in the stern, asleep on the cushion” (v. 38). The flow of the narrative is jarring, since we expect Jesus to be awake in such dire circumstances. His behavior is also perplexing because this is the only passage that mentions him sleeping. You typically sleep because you’re, well, tired, and this passage mentions nothing of the sort. Why is Jesus asleep? Let’s consider the significance of the sea and the symbolic value of sleep.
Chaos of the Sea
God’s enemies dwell in the sea, as the Old Testament is replete with texts that describe the sea as the embodiment of death, rebellion, and chaos (e.g., Ex. 14:16–31; Ezek. 32:2; Dan. 7:2). Even Mark’s use of the word “sea” is noteworthy, because “lake” is a more apt description (e.g., Luke 5:1, 2; 8:22, 23). Could it be that the storm on the “sea” of Galilee symbolizes a demonic horde’s attempt to thwart the gospel’s spread? I think so.
While it may seem strange to view the storm as a demonic attack, notice Jesus’s response: “He [Jesus] awoke and rebuked [epetimēsen] the wind and said to the sea, ‘Peace! Be still [pephimōso]!’” Why rebuke a storm?
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‘Who am I?’ is an understandable question in a secular world. What can I say about myself? Am I the mere transient product of the forces of blind chance? Many young people are anxious over such questions. Therefore, the church and its teachers have for the last decade or so rightly responded to this question assuring Christians of their identity in Christ.

Many churches I come across see to be experiencing a lack of commitment compared with former years. This is seen in different ways. It could be the demise of the evening service. It often has a generational aspect to it. The faithful ‘never miss’ attenders are from an older age group while the younger married people are missing. It is seen in a lack of volunteers to take on responsibilities for the church like in children’s work or becoming an elder etc. It is also seen in a reluctance by many Christians to become church members – they like the fringe where they can hang loose.
My main message to pastors is that this lack of commitment in the church is not necessarily your fault. No doubt the devil likes to use this to tell you what a useless pastor you are. But actually, the bigger picture says something different.
One factor in this may be the increased pressures of modern life. Whereas jobs used to be 9-5 now they verge on 24/7. Another is the so-called therapy culture. People are encouraged to see themselves as frail and to prioritise looking after themselves and their families first.
The Century of the Self
But behind much of this is the fact that society at large is enamoured with individualism. Some sociologists speak of our times as ‘the century of the self’. Your life is yours. You’ve only got one life, live it for yourself (very different from Christian sacrifice). And this attitude has rubbed off on many Christians in the current generation. Today’s digital technology is very individual. In fact, very often ‘progress’ is calibrated in individualistic terms. ‘Personal’ means good (you’re in control). 
It is not that current society has no desire for community or interacting with others. It does. But it likes community with few or no obligations or responsibilities – being together at a rock concert, or the pub, or the online chat room. It is community which leaves the individual pretty much free. And of course, ‘freedom to be myself’ is deeply embedded motor of the sexual revolution. And the individualistic mindset which is in the cultural air we breathe, inevitably impacts churches.
We ought to be addressing this current individualism and teaching on it from Scripture – speaking into where our society is at present. 
Scripture and Individualism
My tentative summary is that Scripture seems to teach that though the individual is very important, the individual only finds true fulfilment in community. The Bible’s theme is of the significance of the individual in the service of community.
God
From the start of Scripture, we are faced with a God who reveals himself one God existing in three persons. The first verse of the Bible shows us that though there is only one true God, yet there is a plurality within God. In Genesis 1.1, ‘In the beginning, God created the heavens and the earth’, the Hebrew noun for God (Elohim) is plural while the verb ‘created’ is singular – denoting one God.
When it comes to the initial description of the creation of human beings we read, ‘Then God said, “Let us make man in our image, in our likeness,”’ Genesis 1.26. The words ‘us’…’our’…’our’ are prominent. Though this is sometimes interpreted as God announcing his decision to create humanity to the heavenly court of angels, it more naturally conveys a first hint of the trinitarian relations in the being of the one God. 
The rest of the Bible, of course, makes clear that the true God is Trinitarian, Father, Son and Spirit, one God (e.g., Matt 28:19; 2 Cor 13:14). 
Humanity
The way the original making of mankind in God’s image is announced contains both the singular and the plural. ‘So, God created man in his own image, in the image of God he created him; male and female he created them’ (Gen 1:27). There is a poetic parallel; ‘He created him…he created them.’
The individual is very important. This is clear from the way that Adam first exists as an individual and has personal dealings with God (Gen 2:7, 16, 17). God addresses Adam as ‘you’, singular (vv. 16, 17). Adam enters the garden alone and is given his own task (Gen 2:15). Yet though the individual is important he or she is not meant to live in a relational vacuum. ‘It is not good for the man to be alone’ (Gen 2:18). A solitary Adam is ‘not good’. That phrase may seem somewhat jarring as we read Genesis. But if we have grasped God’s triunity, the ‘not good’ ought not to be unexpected. Being alone is not what God intends for human beings, persons in his image. It is only through being together with another and others (whether in marriage or wider society) that the image of the relational God can fully blossom. The human individual finds fulfilment of his or her true self in community. 
Now, of course, when we come to Genesis 3 things change. We find the devil appealing in a very individualistic way to Eve (Gen 3:6), with the result that with the coming of sin, community is shattered (3:12). Distrust, suspicion and accusation abound – even against God. Community with God and between Adam and Eve is fractured.
Jesus
Jesus frequently acts in such a way as not only to bless individuals, but to restore isolated outcasts to their place within the community of the people of God. Both the individual and the community are important. 
He deliberately seeks out the lost. Rejected but repentant Zacchaeus has a new heart for people and Jesus states that, ‘this man too is a son of Abraham,’ – he belongs (Lk 19:1-10).
The miracles of the Master accomplish the same goal. Lepers who must be kept quarantined are cleansed and so reinstated in society (Mk 1:40-45). The demoniac who lived alone among the tombs is restored to his right mind and sent back to his people (Mk 5:19). The isolated woman, embarrassed by her issue of blood which made her ‘unclean’ (Mk 5:32) is healed, confesses her faith publicly and is a ‘daughter’ (5.34) – part of Christ’s family.
Our Lord’s atoning death is, of course, legitimately seen as being for individuals (Gal 2:20), but also has a definite collective aim: Christ loved the church and gave himself up for her (Eph 5:25). The rebuilding of community is part of Jesus coming to undo and destroy the works of the devil.
The Early Church
The outpouring of the Spirit and the preaching of Jesus as ‘Lord and Christ’ results in the calling together of God’s new community – the church. This fledgeling assembly is marked by togetherness. 
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