Acts 10:4

Act_10:4

Thy prayers and thine alms are come up for a memorial before God.

Prayers and alms

I. The conjunction of alms deeds with prayer. Cornelius joined them, and he is therefore commended for a devout man and one that feared God, and God graciously accepted them. Therefore our Saviour (Mat_6:1-5) joins the precepts of alms and prayer together. It was also the ordinance of the Church in the apostles times, that the first day of the week, which was the time of public prayer, should be the time also of alms (1Co_16:1). Which institution seems to be derived from the commandment of God in the law twice repeated (Exo_23:15; Deu_16:16). The Primitive Church after the apostles followed the same precedent, and our own Reformed Church asks God to accept our alms, and receive our prayers.

II. The power and efficacy which prayer and alms have with God. God is said to remember our prayers when He grants them, our alms and good deeds when He rewards them, or, in a word, when He answers either of them with a blessing; as on the contrary He is said to remember iniquity when He sends some judgment for it (1Sa_1:19; Neh_5:19).

1. Prayer. What is it that prayer hath not obtained? It hath shut and opened heaven and made the sun and moon to stand still. It is the key that openeth all Gods treasures. For spiritual blessings, Cornelius we see obtained thereby illumination and instruction in Gods saving truth (see Jam_1:5; Jer_31:18-20; Psa_32:5-6). Prayer also obtaineth corporal blessings. When heaven was shut and it rained not, Elijah prayed for rain, and it rained. Hannah prayed for a son, and she conceived. If we be sick, the prayer of faith shall heal the sick. Nehemiah prayed that he might find favour in the sight of King Artaxerxes (Neh_1:11), and found it (Neh_2:4). But some man will say, If prayer have such power and efficacy, how comes it to pass that many even godly men oft pray and yet speed not? I answer--

(1) We pray not as we ought, either--

(a) We pray not heartily or constantly (Luk_18:1).

(b) We rely not upon God (Jam_1:6).

(c) We make not Gods glory the end of what we ask (Jam_4:3).

(d) We may ask something that crosseth the rule of Divine providence and justice.

(2) We are indisposed for God to grant our request.

(a) When some sin unrepented of lies at the door and keeps Gods blessing out (Psa_50:16; Pro_28:9; Jos_7:10-12). Or--

(b) We appear before the Lord empty; we do not as Cornelius did, send up prayers and alms together; we should have two strings to our bow when we have but one. For how can we look that God should hear us in our need, when we turn away our face from our brother in his need?

(3) Add to all these reasons of displeasure a reason of favour, because we ask that which He knows would be hurtful for us. As, therefore, a wife and loving father will not give his child a knife or some other hurtful thing, though it cries never so much unto him for it: so does God deal with His children.

(4) Moreover, we must know and believe that God often hears our prayers when we think he doth not.

(a) When He changes the means, but brings the end we desire another way to pass (2Co_12:7-9).

(b) When He defers it till some other time when He thinks best (Dan_9:1; 2Ch_36:22; Rev_6:10-11).

(c) When He gives us instead thereof something which is as good or better.

2. Alms. Not thy prayer only, saith the angel, but thine alms also are come up for a remembrance. For alms is a kind of prayer, namely, a visible one, and such an one as prevails as strongly with God for a blessing as any other (Psa_41:1-3; Pro_19:17; Pro_28:27; Pro_11:25; Ecc_11:1). These are for corporal blessings, and of this life. But hear also for spiritual blessings, and those of the life to come (Psa_112:9; Luk_16:9; 1Ti_6:17; Mat_25:34-35).

III. The reasons why God requires them and why they are so pleasing unto Him: which reasons when they are known, will be also strong motives.

1. Prayer. The reasons why God requires this are these--

(1) That we might acknowledge the property He hath in the gifts He bestows upon us: otherwise we would forget in what tenure we hold them.

(2) That we might be acquainted with God (Job_22:21. Now acquaintance we know grows amongst men by conversing together. So by accustoming to speak to God in prayer we grow acquainted with Him.

(3) That our hearts may be kept in order. For to come often into the presence of God breeds an holy awe, and makes us to call our sins to remembrance with sorrow. Men are afraid to offend those into whose presence they must often come to ask and sue for favours; and if they have offended, the first thing they do will be to sue for pardon.

2. Alms. We are to offer alms--

(1) To testify our acknowledgment of whom we received and of whom we hold what we have. For as by prayer we ask Gods creatures before we can enjoy them; so when we have them there is another homage due for them, namely, of thanksgiving, without which the use of the creature which God gives us is unclean and unlawful to us (1Ti_4:4). Now our thanksgiving to God must express itself in work and deed; that is, we must yield Him a rent and tribute of what we enjoy by His favour and blessing; which if we do not, we lose our tenure. This rent is two fold: either that which is offered unto God for the maintenance of His worship and ministers; or that which is given for the relief of the poor, the orphan, and the widow, which is called alms.

(2) That we might not forget God (Mat_6:19-20; Luk_12:33). The proper evil of abundance is to forget God and our dependence upon Him, the remedy whereof most genuine and natural is to pay Him a rent of what we have. (J. Mede.)

Prayer and almsgiving

I. Prayer.

1. Its nature--the ascent of the mind to God. When the soul lays aside the thoughts of all things else and converses only with God, then it prays.

(1) When we speak to so glorious a Majesty we ought to begin by confessing our unworthiness (Ezr_9:6-9; Psa_51:1-5; Dan_9:3-5).

(2) And as we are to confess our sins so we are to beg for mercy.

(3) And as we must desire of God what we want, so must we praise Him for what we have (Psa_107:8).

2. The reasons why it is acceptable to God.

(1) In praying we come as near as we can to the principal end of our creation, which was to enjoy communion with God.

(2). Hereby we acknowledge His supremacy over and propriety in the world, by paying daily homage and tribute of thanks.

(3) Especially we give Him the glory due to His Name which is the ultimate end of His, and ought to be of all our actions (Psa_50:23; Psa_24:1).

3. How to perform it acceptably.

(1) You must know that it is a duty of that weight and moment that it is not to be undertaken without due preparation beforehand.

(a) Lay aside all earthly thoughts.

(b) Bethink yourselves of the mercies for which you should pray and those for which you should give thanks.

(c) Get your hearts possessed with a sense of Gods transcendent excellency.

(2) Having thus prepared yourselves set upon the work itself: and while praying--

(a) Remember what you are doing and carry yourselves with that reverence which becomes sinful creatures (Heb_12:28-29).

(b) Be sure to observe the wise mans counsel (Ecc_5:2; Isa_66:1; Gen_18:27-32).

(c) Have a great care to keep your thoughts and affections together (1Co_14:15).

(d) Pray in faith, desiring nothing but in the name of Christ (Joh_16:23).

(3) After prayer--that it may be accepted and answered--

(a) Recollect yourselves and consider the sins you have confessed that you may avoid them, and what mercies you have begged that you may expect them (Mar_11:24; Jam_1:5-6).

(b) Trust in Christ for the acceptance and answer of your prayers (Mar_11:24).

4. Its advantages.

(1) Such solemn addresses to the Most High will refine and enlarge your conceptions of Him, and so you will be more and more acquainted with Him, and in and through Christ ingratiate yourselves with Him (Job_22:21).

(2) This will also be an excellent means to keep our hearts in a continual awe of Him.

(3) This is the most powerful way to prevent all evil and secure all good. If we lack wisdom, by prayer we may get it (Jam_1:5). If we be sick, by prayer we may be recovered (Jam_5:15). If our sins be many and great, by prayer they may be pardoned (Psa_32:5-6). If our graces be weak, by prayer they may be strengthened (2Co_12:8-9).

II. Almsgiving.

1. The nature of this duty--the supplying of others necessities to the utmost of our power whatever they may be--feeding the hungry, clothing the naked, visiting the sick, relieving the afflicted, being kind and liberal to all.

2. Its reasonableness.

(1) God, as He is the Maker, so is He the Owner of all things, and therefore we can have nothing but what we receive from Him. He is the Landlord, you His tenant, and He requires you to pay Him rent to be employed in His immediate service, or else for the relief of His poorer servants (Mat_26:11).

(2) He has imposed this duty to make you always mindful of your obligations to Him. A confluence of earthly enjoyments is apt to make us forget Him (Hos_13:6; Deu_32:15-18). Hence Agur feared riches (Pro_30:8-9).

(3) God requires this duty because this is the means whereby He has provided for persons who are destitute of other maintenance (Mal_3:8; Pro_3:27). Seeing, therefore, God has strictly required this duty, and there being such reasons for it, it cannot but be acceptable to Him, and its neglect displeasing. What we do to the poor He regards as done to Himself (Mat_25:40-45; Pro_14:31).

3. The manner in which it is to be performed.

(1) Purely out of obedience to God, for His sake who first gave.

(2) Universally--to everyone in need, i.e., not to our own friends only, nor only when we are in a good humour, or applied to, or likely to get credit.

(3) Not reluctantly (Deu_15:10; 2Co_9:7; Rom_12:8; Act_20:35).

(4) Proportionably to what God has given us (1Co_16:2).

(5) Sincerely, and not to gain applause.

III. The connection between the two. Both went up to heaven together. There can be no true piety towards God that is not accompanied with charity towards our neighbour. This applies to all acts of piety. No man can fear, honour, obey, or trust in God who is not kind to his brother. As for its principal act--prayer--the teaching of Scripture is plain that it will not be accepted if severed from alms. Hence Christ joins the two (Mat_6:1-6), and Paul (1Co_16:1-2), and Moses (Exo_23:15; Deu_16:16-17). (Bp. Beveridge.)

Praying and almsgiving

1. Alms are the correlative of prayers, branches from a common stem--the moral law, which enjoins love to God and love to man. The man who really prays fulfils the first branch; the effectual fervent prayer of the righteous man, such as was Cornelius, is the expression of mans duty to God. It is called incense partly from its reaching the Throne of Grace, as incense soars to the sky; partly from its spiritual fragrance and acceptability. And the man who acts in the true spirit of almsgiving equally fulfils the second branch. The act passes further than our neighbour; it comes before God as a memorial and finds also in the fragrant, soaring incense its Scriptural emblem (Php_4:18).

2. Thus prayer and almsgiving are coordinate, which alone lends a value to the latter. We have been suspicious of it as though we heard a legal ring instead of genuine gospel coin, a means of justification by the law, instead of faith in Christ. But almsgiving need be no more a work of human merit than prayer. Neither can justify the sinner; that is the prerogative of Christs atonement. But both come up for a memorial before God when offered in faith, even in such imperfect faith as that of Cornelius.

3. But as it is not every so-called prayer, so it is not every alms of which this can be predicated. In both the act has become detached from the spirit which alone can render it acceptable. Prayer is performed merely because conscience or She usages of society exact it. And alms are extorted reluctantly with the feeling that any petition for them is an importunity of which we would willingly be rid. In such cases neither are acceptable.

4. If either is to come up as a memorial before God it must be offered not on a casual impulse, the mere inspiration of a happy moment, but on principle. As regards prayer this is acknowledged. No one thinks he has acquitted himself of his duty unless he has prayed systematically. No one could satisfy his conscience by lifting up his heart to God only when he found himself in a happy frame. For--

(1) The duty which is left to a convenient season is sure to find no season convenient: he who is apt to defer sailing till wind, weather, and tide are all in his favour is apt to end in not sailing at all.

(2) Prayer is not simply the duty of the individual soul, but an act of homage to God: thus they must be offered systematically. All this is conceded as regards prayer, but as regards almsgiving how different the view generally taken. Instead of recognising a certain proportion of his income as being due to God, the modern Christian abandons himself for the most part to appeals, and helps those objects only when his sympathies are stirred. A charity sermon awakens a kindly interest, or there are cases of distress personally known, and he responds without the slightest idea of the proportion his alms bear to his resources.

5. Modern almsgiving being thus for the most part the result of impulse rather than principle, has adjusted itself to the sentiments of the majority. Money must be had for benevolence; and as it is not to be had upon principle, it must be had by an appeal to sensibilities, or even by more questionable methods. Inducements to give are held out by the showy oratory of the public meeting, the little dissipation of the bazaar, or the luxury of the public dinner. The least objectionable form is the charity sermon. But even this is not the true way. If the standard of Christian sentiment and practice at all resemble that of early days this would be unnecessary (1Co_16:1). The Primitive Church acted on this precept, and a trace of their practice is found in that office of the Holy Communion called the offertory. In the course of the liturgy, or service of communion, offerings of money, food, or clothing, were made by the congregation, which went to the poor, the bishop, the fabric of the church, and the subordinate clergy respectively. Chrysostom tell us that the Christians never entered church without giving alms; so deeply were the minds of our fathers imbued with the connection between alms and prayer. Now without enforcing the same form we may surely say that the methodical principle is as binding as ever.

6. All that is necessary in order to this is a little time, trouble, and moral courage. Let us settle what proportion of our income is due to works of piety or charity. The proportion will vary as it is subtracted from a very narrow income or a very large one; but that being settled, all that follows may be done with a small expenditure of time. A private account is opened showing on the one side all our receipts and on the other our charitable expenditure. This is examined periodically, and should it appear that the expenditure comes up to the proportion we have determined upon, well and good; should it exceed (a rare occurrence) the excess may be balanced by retrenchment; should it fall short it should be made a point of conscience to make it up at once. If everyone would act thus the resources of deserving charities would never fail.

7. But benefits of a much higher kind would accrue to the giver. It would greatly contribute to that peace of mind which is so essential an element of spiritual progress. And again the very satisfactoriness of the process would lead to a further advance in the same direction. He who has conscientiously given one-twentieth this year may be urged to give one-tenth next. The appetite for Christian liberality will grow when it is healthily indulged instead of being morbidly stimulated. And that wretched feeling that every fresh appeal is an exaction would cease.

8. The offerings made to God out of this treasury, if made with faith in His name are represented as memorials of us in heaven. The beautiful act of the woman in Simons house was rewarded in a similar manner. Do you desire that your name should be known in heaven? Aspire with devout prayers and seek Christ with devout sympathies in His representatives. Multiply acts of faith and love, and these will keep alive remembrance of you in the heavenly court, where no remembrance is without a requital. Cornelius was recompensed by the visit of an angel and an apostle, the glad tidings, and the gift of the Holy Ghost. (Dean Goulburn.)

Giving as an act of worship

I. What is worship?

1. It will be a sufficient answer to say that love, faith, and obedience are the graces chiefly exercised. We cannot worship whom we do not love, in whom we do not believe, or whom we refuse to obey. All these graces are implied in praise, thanksgiving, confession, supplication, and intercession, and where they exist we have all the essential conditions of acceptable worship.

2. But external acts are required as well as internal conditions. Under the Old Testament the offering of sacrifices, etc.; under the New, the sacraments together with such other forms as may be expressive of this required inward state.

3. That we may not hide our light under bushel--that we may give tangible form to our love, faith, and obedience; that God may be publicly glorified, and that those about us may be benefited, we are required to worship Him in the use of external and visible forms.

II. Are these essential conditions of worship ever found in almsgiving? Giving is a most natural expression of these graces. They are implied in the word memorial--that which brings to remembrance (Lev_2:2-16). The same Greek word in the Septuagint. Observe: All giving is not worship. If it is not unto God, if done grudgingly, if done with low conceptions of the duty, it may be offensive.

III. Advantages of giving as an act of worship.

1. It lifts the whole department of Christian duty to a higher plane. It removes it from the region of beggary. It no longer treats God as if He was some Lazarus seeking the crumbs that otherwise we would give to the dogs.

2. It makes giving a joyous service.

3. It makes giving a means of grace. (W. F. Beatty, D. D.)

Giving and praying

The venerable Father Sewall, of Maine, once entered a meeting in behalf of foreign missions, just as the collectors of the contributions were resuming their seats. The chairman of the meeting requested him to lead in prayer. The old gentleman stood, hesitatingly, as if he had not heard the request. It was repeated in a louder voice; but there was no response. It was observed, however, that Mr. Sewall was fumbling in his pockets, and presently he produced a piece of money, which he deposited in the contribution box. The chairman, thinking he had not been understood, said loudly, I didnt ask you to give, Father Sewall; I asked you to pray. Oh, yes, he replied, I heard you, but I cant pray till I have given something. (N. T. Anecdotes.)

Devotion and beneficence

A coloured Presbyterian deacon was in the habit of shutting his eyes, while he sang with great unction, Fly abroad, thou mighty gospel! and not seeing the contribution plate. Oh, yes! said the plate bearer; but you just give something to make it fly.

Prayer and gifts

A poor man who had a large family gave them a very comfortable support while he was in health. He broke his leg, and was laid up for some weeks. As he would be for some time destitute of the means of grace, it was proposed to hold a prayer meeting at his house. The meeting was led by Deacon Brown. A loud knock at the door interrupted the service. A tall, lank, blue-frocked youngster stood at the door with an ox goad in his hand, and asked to see Deacon Brown. Father could not attend this meeting, he said; but he sent his prayers, and they are out in the cart. They were brought in, in the shape of potatoes, beef, pork, and corn. The meeting broke up without the benediction. Nor did the poor fellow suffer during his whole confinement. The substantial prayers of the donors became means of grace. (C. H. Spurgeon.)

The best almsgiving

S. Carlo Borromeo, the great patron of idle almsgiving, came hither (the palace and church buildings of Caprarolo) to see it when it was completed, and complained that so much money had not been given to the poor instead. I have let them have it all little by little, said Alessandro Farnese, but I have made them earn it by the sweat of their brows. (A. J. C. Hare.)

Beneficence, Godlike

Men resemble the gods in nothing so much as in doing good. (Cicero.)

Beneficence known to God

A poor Irishwoman went to a venerable priest in Boston, and asked him to forward to Ireland her help for the famine sufferers. How much can you spare? asked the priest. I have a hundred dollars saved, she said, and I can spare that. The priest reasoned with her, saying that her gift was too great for her means, but she was firm in her purpose. It would do her good to know teat she had helped; she could rest happier thinking of the poor families she had saved from hunger and death. The priest received her money with moistened eyes. Now, what is your name? he asked, that I may have it published. My name? said the brave soul, counting over her money; dont mind that, sir. Just send them the help--and God will know my name.

Beneficence recompensed by God

A poor man came one day to Michael Feneberg, the pastor of Seeg, in Bavaria, and bogged three crowns, that he might finish his journey. It was all that Feneberg had; but as he besought him earnestly in the name of Jesus, in the name of Jesus he gave it. Immediately afterwards he found himself in great outward need, and seeing no way of relief, he prayed, Lord, I lent Thee three crowns; Thou hast not yet returned them, and Thou knowest how I need them. Lord, I pray Thee give them back. The same day brought a messenger with a money letter, which Gossner, his assistant, reached over to him, saying, Here, father, is what you expended. It contained two hundred thalers, or about one hundred and fifty dollars, which the poor traveller had begged from a rich man for the vicar; and the childlike old man, in joyful amazement, cried out, Ah, Lord, one dare ask nothing of Thee, for straightway, Thou makest one feel so much ashamed. (H. T. Williams.)

Beneficence, a Christian obligation

As the moon doth show her light to the world which she receiveth from the sun; so we ought to bestow the benefits received of God to the profit of our neighbour. (Cawdray.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 10:4. Ἔμφοβος γενόμενος, becoming struck with fear) owing to the brightness of the angel: Act 10:30.—Κύριε, Lord, or Sir) So he calls the angel, as one unknown to him.—προσευχαὶ, thy prayers) These precede: the alms follow, though in respect to men they are the more conspicuous of the two [and therefore are put first in]: Act 10:2.—ἀνέβησαν, have come up) The angel does not say that he presented them: Act 10:31. Yet they did ascend, like a sacrifice: Rev 8:4. Angels are not said to be ἱερεῖς, but yet they are λειτουργοί. A joyful message. O how many things fall upon the earth, not ascend!—εἰς μνημόσυνον, as a memorial) We should pray and do good, even though we do not immediately feel (perceive) the effect. [With what sweet sensations may we suppose Cornelius to have been profusely filled upon receiving this announcement!—V. g.]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_10:4. Εἰς μνημόσυνον ἐνώπ. τ. Θεοῦ] is to be taken together, and denotes the aim or the destination of ἀνέβησαν (comp. Mat_26:13): to be a mark, i.e. a token of remembrance, before God, so that they give occasion to God to think on thee. Comp. Act_10:31. The sense of the whole figurative expression is: Thy prayers and thine alms have found consideration with God; He will fulfil the former[255] and reward the latter. See Act_10:31.

ἈΝΈΒΗΣΑΝ is strictly suited only to ΑἹ ΠΡΟΣΕΥΧΑΊ, which, according to the figurative embodiment of the idea of granting prayer, ascend from the heart and mouth of man to God (comp. Gen_18:2; Exo_2:23; 1Ma_5:31); but it is by a zeugma referred also to the alms, which have excited the attention of God, to requite them by leading the pious man to Christ. The opinion (Wolf, Bengel, Eichhorn, and others) that ἈΝΈΒ. is based on the Jewish notion (Tob_12:12; Tob_12:15; Rev_8:4) that prayers are carried by the angels to the throne of God, is as arbitrarily imported into the text as is the view (Grotius, Heinrichs, and others) that ΕἸς ΜΝΗΜΌΣΥΝΟΝ signifies instar sacrificii (comp. on the idea, Psa_141:2), because, forsooth, the LXX. express אַזְכָּרָה by ΜΝΗΜΌΣΥΝΟΝ, Lev_2:2; Lev_2:9; Lev_2:16; Lev_5:12; Lev_6:15; Num_5:26; comp. Sir_32:7; Sir_38:11; Sir_45:16. In all these passages the sense of a memorial-offering is necessarily determined by the context, which is not the case here with the simple ἈΝΈΒΗΣΑΝ.

On the relation of the good works of Cornelius to his faith, Gregory the Great, in Ez. Hom. 19, already correctly remarks that he did not arrive at faith by his works, but at the works by his faith. The faith, however cordial and vivid it was, was in his case up till now the Old Testament faith in the promised Messiah, but was destined, amidst this visitation of divine grace, to complete itself into the New Testament faith in Jesus as the Messiah who had appeared. Thus was his way of salvation the same as that of the chamberlain, chap. 8. Comp. also Luthers gloss on Act_10:1.

[255] Assuredly from the heart of the devout Gentile there had arisen for the most part prayers for higher illumination and sanctification of the inner life; probably also, seeing that Christianity had already attracted so much attention in that region, prayers for information regarding this phenomenon bearing so closely on the religions interests of the man. Perhaps the thought of becoming a Christian was at that very time the highest concern of his heart, in which case only the final decision was yet wanting.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 10:4 . Κορνήλιε , cf. 1Sa 3:10 . Of Cornelius the words of the Evangelical Prophet were true, Isa 43:1 , “Fear not, for I have redeemed thee, I have called thee by thy name; thou art mine”. ἀτενίσας , see above on Act 1:10 . ἔμφοβος : four times in St. Luke, twice in Gospel, twice in Acts, and always with second aorist participle of γίγνομαι as here, only once elsewhere in N.T., Rev 11:13 (with ἐγένοντο ); cf. Sir 19:24 (21), of the fear of God; and in 1Ma 13:2 both ἔντρομος and ἔμφοβος are apparently found together, cf. Act 7:32 ; Act 16:29 , but in classical Greek the word is used properly actively, formidolosus . τί ἐστι , Κύριε ; the words, similar to those used by Paul at his conversion, reveal the humility and the attentive attitude and readiness of Cornelius. αἱ προσ ., cf. Act 2:22 , with article: of regular prayers. ἀνέβησαν : tanquam sacrificia , cf. Psa 141:2 , Phi 4:18 , Heb 13:15 , and for the word, 2Ki 3:20 , Job 20:6 , Eze 8:11 , 1Ma 5:31 . εἰς μνημόσυνον : in Lev 2:2 ; Lev 2:9 ; Lev 2:16 ; Lev 5:12 ; Lev 6:15 , Num 5:26 cf. Sir 38:11 ; Sir 45:16 ), the word is used as a translation of the Hebrew אַזְכָּרָה , “a name given to that portion of the vegetable oblation which was burnt with frankincense upon the altar, the sweet savour of which ascending to heaven was supposed to commend the person sacrificing to the remembrance and favour of God,” a remembrance offering . The words at all events express the thought that the prayers and alms of Cornelius had gained the favourable regard of God, and that they would be remembered, and are remembered accordingly (see notes by Wendt, Felten and Holtzmann), the alms being regarded by zeugma as ascending like the prayers. With this passage cf. Tob 12:12 ; Tob 12:15 , and Mr. Ball’s note in Speaker’s Commentary , i., p. 231. “O quam multa in terrain cadunt, non ascendunt” Bengel, and cf. Hamlet , Act iii., Sc. 3: “My words fly up,” etc.: see Book of Enoch, xlix., 3, for a striking parallel to the thought of raising prayers as a memorial to God, Charles’ edition, pp. 70, 284.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

This is a borrowed kind of speech, which the Hebrews use very much, taken from sacrifices, and applied to prayers: for it is said of whole burnt sacrifices, that the smoke and savor of them goeth up into God’s nostrils: so do our prayers as a sweet-smelling sacrifice which the Lord taketh great pleasure in.

What wilt thou with me, Lord? for he settleth himself to hear.

That is, insomuch that they will not suffer God as it were, to forget thee: for so doth the Scripture use oftentimes to prattle with us as nurses do with little children, when they frame their tongues to speak.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

What is it, Lord?--language which, tremulously though it was uttered, betokened childlike reverence and humility.

Thy prayers and thine alms--The way in which both are specified is emphatic. The one denotes the spiritual outgoing of his soul to God, the other its practical outgoing to men.

are come up for a memorial before God--that is, as a sacrifice well-pleasing unto God, as an odor of a sweet smell (Rev 8:4).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. Thy prayers and thine alms are come up for a memorial] Being all performed in simplicity and godly sincerity, they were acceptable to the Most High.

Come up for a memorial: This form of speech is evidently borrowed from the sacrificial system of the Jews. Pious and sincere prayers are high in God's estimation; and therefore are said to ascend to him, as the smoke and flame of the burnt-offering appeared to ascend to heaven.

These prayers and alms came up for a memorial before God: this is a manifest allusion to the meat-offering, which, in Le 2:16, is said to be אזכרה azkerah, a memorial, (speaking after the manner of men,) to put God in remembrance that such a person was his worshipper, and needed his protection and help. So the prayers and alms of Cornelius ascended before God as an acceptable sacrifice, and were recorded in the kingdom of heaven, that the answers might be given in their due season.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

4. And he beheld, and was afraid. Luke expresseth his attentiveness in plain words, that we may know that it was no vain imagination which came upon the man as he was sleeping or doing some other thing. The fear wherewith he was taken proceeded from the perceiving of the majesty of God; for so soon as men conceive the presence of God, they must needs be afraid and cast down with fear. And whereas his words do no whit terrify us, that must be imputed to our sluggishness, because we do not know nor perceive that it is God which speaketh. But the godly, to whom God revealeth himself in his word, do tremble when they hear it, as Isaiah saith, (Isaiah 66:2, 5.) Furthermore, the sight of God is unto them terrible, not that they may always lie confounded, and be swallowed up of fear, but only that they may humbly address themselves to reverence him.

What is it, Lord? It appeareth plainly by this answer, that Cornelius’ mind was touched with religion; that he knew that he had to deal with God. Therefore the common translation hath it evil, Who art thou, Lord? And it is likely that that which is there read was put in instead of this, forasmuch as in the Greek text there is no doubtfulness, whereby the interpreter might be deceived, and all the copies agree together in this reading, τι εστι. And assuredly, when Cornelius perceived that it is God, he submitteth himself to obey; as the answer is nothing but a commandment.

Thy prayers and alms. Because God seemeth to be after a sort deaf, unless he answer our petitions by and by, hence cometh that speech, that our prayers come unto him, and that he is mindful thereof. Furthermore, the angel assigneth this as the cause why God vouchsafeth to show to Cornelius the light of his gospel; because he hath heard his prayers and accepted his alms. Whence we gather that virtues and good works do not only please God, but that they are also adorned with this excellent reward, that he heapeth upon us and enricheth us with greater gifts for their sakes; according to that, “To him that hath shall be given,” (Matthew 13:12.) And again,

“Well done, good and faithful servant; thou hast been faithful in a few things, I will set thee over many things,” (Matthew 25:21.)

For God doth after this sort extol his by a continual course of his gifts, as it were by certain steps, until he bring them to the top.

But the Papists abuse this place two ways; for because God respected the prayers and alms of Cornelius, so that he endued him with the faith of the gospel, they wrest that unto the preparations which they have invented, as if a man did get faith by his own industry and power, and did prevent the grace of God by the merits of works. Secondly, they gather, generally, that good works are meritorious in such sort, that the graces of God are increased in every man as he hath deserved. In the former they are too childishly deceived, whilst that they feign that the works of Cornelius were acceptable to God before he was illuminate by faith. And we need not to fet [seek] a proof far to refute their ignorance; for he could obtain nothing by prayer unless faith went before, which only openeth the gate for us to pray; and Augustine weigheth that well and wisely, who derideth Pelagius, because he said that faith was obtained by prayers before it was in man in any measure: Who (saith he) will seek a physician save he who is already healed in some part? And it is the health of faith which teacheth us to knock. Furthermore, the fear of God and godliness do plainly prove that he was regenerate by the Spirit. For Ezekiel giveth this praise to God alone, that he frameth the hearts of men to fear him, (Ezekiel 32:40 [sic].) And Isaiah saith, that the Spirit of the fear of God resteth in Christ, (Isaiah 11:2,) that we may know that he can be found no where save only in his members. Therefore it is too great folly to feign a man in the person of Cornelius, who, having nature for his guide, can attain unto eternal life, or endeavor to come thither. Therefore they reason blockishly, that we are able to prevent the grace of God with the merits of works.

As touching the second error, when as they imagine that every one of us is increased with greater graces as he hath deserved, it may easily be refuted. First, we deny that we have any good works which God hath not freely given us; secondly, we say that the right use of gifts cometh from him also and that this is his second grace, that we use his former gifts well. Thirdly, we deny that we deserve any thing by our works, which are always lame and corrupt. Good works do indeed purchase for us the increase of grace, but not by their own desert. For they cannot be acceptable to God without pardon, which they obtain by the benefit of faith. Wherefore it is faith alone which maketh them acceptable. Thus did Cornelius obtain more perfect knowledge of Christ by his prayers and alms, but in that he had God to be favorable and merciful to his prayers and alms, that did depend upon faith.

Furthermore, if good works be esteemed [estimated] by faith, it is of mercy, and not of merit, that God doth allow [approve] them. For because faith findeth no worthy thing in us whereby we can please God, it borroweth that of Christ which we want. And this is too perverse, that though the Papists have this word merit every now and then in their mouths, and cease not to puff up fools with a vain confidence, yet they bring nothing whereby the studies of men may be moved to do well. For they leave their consciences always in a doubt, and command men to doubt whether their words please God or not. Must not men’s minds need faint when they are possessed with such fear? But as for us, though we take merit from works, yet when as we teach that there is a reward laid up for them, we prick men forward with an excellent and sharp prick, to desire to live well. For we address ourselves then joyfully to serve God, when we are persuaded that we lose not our labor. And whereas there appeareth at this day no more plentiful abundance of the gifts of the Spirit, but that the more part doth rather wither away, we must thank our unthankfulhess for that. For as God did crown Cornelius’ prayers and alms, and holiness, with the most precious pearl of his gospel, so there is just cause why he should suffer us to starve, being brought unto hungry poverty, when as he seeth us abuse the treasure of his gospel wickedly and ungodlily.

Yet here may a question be asked, Whether faith require the knowledge of Christ, or it be content with the simple persuasion of the mercy of God? for Cornelius seemeth to have known nothing at all concerning Christ. But it may be proved by sound proofs that faith cannot be separated from Christ; for if we lay hold upon the bare majesty of God, we are rather confounded with his glory, than that we feel any taste of his goodness. Therefore, Christ must come between, that the mind of man may conceive that God is merciful. And it is not without cause that he is called the image of the invisible God, (Colossians 1:15;) because the Father offereth himself to be holden in his face alone. Moreover, seeing that he is the way, the truth, and the life, (John 14:6;) whithersoever thou goest without him, thou shalt be enwrapped on every side in errors, and death shall meet you [thee] on every side. We may easily answer concerning Cornelius. All spiritual gifts are offered unto us in Christ; and especially whence cometh regeneration, save only because we are ingrafted into the death of Christ, our old man is crucified? (Romans, 6:5, 6.) And if Cornelius were made partaker of the Spirit of Christ, there is no cause why we should think that he was altogether void of his faith; neither had he so embraced the worship of the true God, (whom the Jews alone did worship,) but that he had also heard somewhat of the promised Mediator; though the knowledge of him were obscure and entangled, yet was it some. Whosoever came at that time into Judea he was enforced to hear somewhat of the Messiah, yea, there was some fame of him spread through countries which were far off. Wherefore, Cornelius must be put in the catalogue of the old fathers, who hoped for salvation of the Redeemer before he was revealed. And it is properly [improperly] said of Augustine, that Peter grounded his faith; whereas it had now before a firm foundation; although Augustine thinketh as we do in the thing itself, who affirmeth plainly, that Cornelius could not pray unless he had faith, in his Book of the Predestination of Saints, and other places.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(4) Are come up for a memorial before God.—The word so used was emphatically sacrificial and liturgical, as, e.g., in Lev_2:2; Lev_2:9; Lev_2:16; Lev_5:12; Lev_6:15; Sir_45:16; and elsewhere. The words implied, therefore, that the “prayers and alms” were accepted as a true sacrifice, more acceptable than the blood of bulls and goats. If we ask, in the technical language of a later theology, how they could be accepted when they were offered prior to a clear faith in Christ, and therefore before justification, the answer is that the good works were wrought by the power of God’s grace already working in him. He was believing in the Light that lighteth every man, though as yet he did not identify that Light with its manifestation in Jesus as the Christ (Joh_1:9). He had the faith which from the beginning of the world has justified—the belief that God is, and that He is a rewarder of them that diligently seek Him (Heb_11:6).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. And when he looked on him] Literally, “having fastened his eyes on him.” The angel is called (Act_10:30) “a man in bright clothing.” Such a sight would rivet the centurion’s gaze at the first, and then the heavenly nature of the visitor made itself evident, and he was afraid.

What is it, Lord?] His language expresses his readiness to perform what shall be commanded, and his question implies, “What wilt thou have me to do?”

Thy prayers and thine alms are come [have gone] up] The idea is that of the prayers, like incense, when offered ascending up to God. Cp. Rev_8:3-4, also Act_10:8, “vials full of odours which are the prayers of saints.” Cf. Psa_141:2.

for a memorial before God] They have been such as to be remembered before God, and now He is about to answer them. The portion of the meal offering which the priest was commanded to burn upon the altar to be an offering of a sweet savour unto the Lord (Lev_2:2) was called a “memorial,” and the allusion is to the offerings of this kind. Cp. the words of the angel (Tob_12:12), “I did bring the remembrance of your prayers before the Holy One,” where the Greek word for “remembrance” is that which is here rendered “memorial.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And when he looked on him, he was afraid,.... What with the brightness of his clothing, Act 10:30 and the lustre of his countenance, and the majestic form in which he appeared, he perceived there was something uncommon and divine in this vision, and therefore was filled with awe and reverence, yea, with something of a panic fear; as it was usual, even with good persons, as the patriarchs and prophets of the Old Testament, Zacharias, the Virgin Mary, and others; from a sense of the greatness of the divine majesty, which they supposed to be near, or this to be an emblem of it, and from a notion that, at the sight of God, they should die.

And said, what is it, Lord what is the matter? what is to be said or done? What is the reason of this unusual appearance? Some of the Latin copies, and the Ethiopic version, read, "who art thou, Lord?" but by the angel's answer, not this, but the former was the question: for it follows,

and he said unto him, thy prayers and thine alms are come up for a memorial before God; that is, the prayers which he had put up in faith, for himself and family, and the charitable actions he had performed from a principle of love, were like sacrifices upon the altar, which ascended to God with acceptance; so these sacrifices of prayer and beneficence came up with acceptance from off that altar which sanctities the gift, or were acceptable to God, through Jesus Christ; these were taken notice of, approved by God, and remembered by him, and the fruits and effects he was shortly to enjoy; for that Cornelius was a believer, need not be questioned; since he was not only a devout and religious person, but one that feared God, which includes the whole of religion, internal and external; and so faith in Christ, without which he could not pray aright: there is no doubt of it, but he had read the prophecies of the Old Testament, attended the synagogues of the Jews, and believed in the Messiah to come, though he did not know that he was come, and that Jesus of Nazareth was he; so that his faith was of the same kind with that of the saints before the coming of Christ; and in this faith he did all the good works he did, which became acceptable to God through Christ, and without which it is impossible to please him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4 And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God.

Ver. 4. Thy prayers and thine alms] Dr Powel relateth this saying of Leotinus, Prince of Wales, that when he was moved by some to make war upon our Henry III, Ego, inquit, formido eius eleemosynas magis certe multo quam eius copias. And the queen-mother of Scotland was heard to say, that she more feared the fastings and prayers of John Knox and his disciples than an army of twenty thousand men.

For a memorial before God] How did the angel know this? Angels have a threefold knowledge: 1. Natural; 2. Revealed, as Dan 9:20-23, and here; 3. Experimental, Eph 3:10.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And when he looked on him - Greek: Having fixed his eyes attentively on him.

He was afraid - At the suddenness and unexpected character of the vision.

What is it, Lord? - This is the expression of surprise and alarm. The word “Lord” should have been translated “sir,” since there is no evidence that this is an address to God, and still less that he regarded the personage present as the Lord. Compare the notes on Act 9:5. It is such language as a man would naturally use who was suddenly surprised; who should witness a strange form appearing unexpectedly before him; and who should exclaim, Sir, what is the matter?”

Are come up for a memorial - Are remembered before God. Compare Isa 45:19. They were an evidence of piety toward God, and were accepted as such. Though he had not offered sacrifice according to the Jewish laws; though he had not been circumcised; yet, having acted according to the light which he had, his prayers were hard, and his alms were accepted. This was done in accordance with the general principle of the divine administration, that God prefers the offering of the heart to external forms; the expressions of love to sacrifice without it. This he had often declared, Isa 1:11-15; Amo 5:21-22; 1Sa 15:22, “To obey is better than sacrifice, and to hearken than the fat of rams,” Hos 6:6; Ecc 5:1. It should be remembered, however, that Cornelius was not depending on external morality. His heart was in the work of religion. It should be remembered, further, that he was ready to receive the gospel when it was offered to him, and to become a Christian. In this there was an important difference between him and those who are depending for salvation on their morality in Christian lands. Such people are inclined to defend themselves by the example of Cornelius, and to suppose that as he was accepted before he embraced the gospel, so they may be without embracing it. But there is an important difference in the two cases. For:

(1) There is no evidence that Cornelius was depending on external morality for salvation. His offering was that of the heart, and not merely an external offering.

(2) Cornelius did not rely on his morality at all. His was a work of religion. He feared God; he prayed to him; he exerted his influence to bring his family to the same state. Moral people do neither. “All their works they do to be seen of men”; and in their heart there is “no good thing toward the Lord God of Israel.” Compare 1Ki 14:13; 2Ch 19:3. Who ever hears of a man that “fears God,” and that prays, and that instructs his household in religion, that depends on morality for salvation?

(3) Cornelius was disposed to do the will of God as far as it was made known to him. Where this exists there is religion. The moral man is not.

(4) Cornelius was willing to embrace a Saviour when he was made known to him. The moral man is not. He hears of a Saviour with unconcern; he listens to the message of God’s mercy from year to year without embracing it. In all this there is an important difference between him and the Roman centurion; and while we hope that there may be many in pagan lands who are in the same state of mind that he was - disposed to do the will of God as far as made known, and therefore accepted and saved by his mercy in the Lord Jesus, yet this cannot be adduced to encourage the hope of salvation in those who do know his will, and yet will not do it.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

He was afraid; the angel appeared in so great splendour: all admiration hath some fear with it.

And said, "What is it, Lord?" This is equivalent to, "What wilt thou have me to do?" and shows that Cornelius was prepared to hear the message.

Thy prayers and thine alms; prayer and alms are joined together in our Saviour’s discourse concerning them, Mat 6:1-7 and in the apostle’s order about them, 1Co 16:1; alms are our sacrifices now under the gospel, Phi 4:18; Heb 13:16.

Are come up for a memorial before God; an allusion to the offering up of incense under the law; the smoke of the incense did ascend, and so David desires that his prayers might ascend toward God, Psa 141:2; thus, under the gospel, prayers are resembled to incense, Rev 8:3. That prayers are said to come up for a memorial, is but the pursuance of the same metaphor; for, Lev 2:2, the frankincense, &c. was the memorial there commanded to be burned; and all this only to represent unto us how well pleasing the prayers of his people are unto God through Christ, and that God keeps in remembrance all those things they thus desire of him, and in his time and measure (which are the best circumstances) bestows all upon them: but let not prayers and alms, which God here hath put together, be put asunder, and in due time we shall reap.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

4. Afraid—See note on Luk_1:12.

What is it?—What business is it you bring? So Est_5:3, in the Greek of the Septuagint is, What is it, Esther? And what is thy request?

Up for a memorial—For a reminder. The continual ascent, like incense, of his acceptable offerings would not allow him to be forgotten of God, and God’s present message win assure him that he is remembered.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

He, fastening his eyes upon for when he looked on, A.V.; (ajtenisav, as Act_3:4, etc.) and being affrighted for he was afraid and, A.V.; gone for come, A.V. For a memorial; i.e. thy prayers and thine alms are set is the sight of God, and are the cause of his now remembering thee and sending this message to thee. Cornelius"s good works were the fruit of his faith in God as revealed in the Old Testament.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Thy prayers and thine alms are come up for a memorial before God - Dare any man say, These were only splendid sins? Or that they were an abomination before God? And yet it is certain, in the Christian sense Cornelius was then an unbeliever. He had not then faith in Christ. So certain it is, that every one who seeks faith in Christ, should seek it in prayer, and doing good to all men: though in strictness what is not exactly according to the Divine rule must stand in need of Divine favour and indulgence.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

4. Cornelius is even honored with the visit of an angel from heaven, notifying him that his prayers are heard and his alms recognized. Sinners are visited by angels, but they come from the bottomless pit.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

See notes on verse 3

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

4. What is it, Lord? Filled with awe, he inquired the meaning of the appearance. Thy prayers and thine alms are come up for a memorial. He was heard because he was yearning for light and using all the light he had.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

4. ὁ δὲ ἀτενίσας, and when he had fastened his eyes on him. The dazzling brightness of the vision would first rivet the centurion’s gaze, and the terror would come afterwards when he realized that he was in the presence of an angel. Cf. Manoah’s alarm from a similar cause. Jdg 13:21-22.

ἔμφοβος. When found in classical Greek, which is rare, this word has the sense of ‘terrible.’ It occurs twice in the LXX. with the meaning ‘afraid’ as here. Cf. Sir 19:24 and 1Ma 13:2, εἶδεν τὸν λαὸν ὅτι ἐστὶν ἔντρομος καὶ ἔμφοβος.

τί ἐστιν, κύριε; what is it, Lord? His words express his readiness to do whatever he may be bidden.

αἱ προσευχαί σου καὶ αἱ ἐλεημοσύναι σου ἀνέβησαν, thy prayers and thine alms have gone up. ἀναβαίνω is used Eze 8:11 of the rising up of the cloud of incense, and this is the figure here. Cf. Rev 8:3-4, also Rev 5:8, ‘vials full of odours which are the prayers of saints.’ See too Psa 141:2.

εἰς μνημόσυνον ἔμπροσθεν τοῦ θεοῦ, for a memorial before God. They have been such that God remembers them and is now about to answer them. The portion of the meal-offering which the priest was commanded to burn upon the altar to be an offering of a sweet savour unto the Lord (Lev 2:2) was called a μνημόσυνον, and the allusion is to offerings of this kind. Cf. the words of the angel (Tob 12:12), ‘I did bring the remembrance (μνημόσυνον) of your prayers before the Holy One.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

4. εἰς μνημ.] Not instar sacrificii (Psa 141:2) as Grot.: but, as E. V., for a memorial, ‘so as to be a memorial.’

There has been found a difficulty by some in the fact that Cornelius’s works were received as well pleasing to God, before he had justifying faith in Christ. But it is surely easy to answer, with Calvin and Augustine, ‘non potuisse orare Cornelium, nisi fidelis esset.’ His faith was all that he could then attain to, and brought forth its fruits abundantly in his life: one of which fruits, and the best of them, was, the earnest seeking by prayer for a better and more perfect faith.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

When he looked [ατενισας] . Rev., more accurately, fastening his eyes. Compare ch. 8 55; and see on Luk 4:20.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.