Actes 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 (Matthieu 6:1) 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 (1 Corinthiens 16:1). Which institution seems to be derived from the commandment of God in the law twice repeated (Exode 23:15; Deutéronome 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 (1 Samuel 1:19; Néhémie 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 God’s treasures. For spiritual blessings, Cornelius we see obtained thereby illumination and instruction in God’s saving truth (see Jaques 1:5; Jérémie 31:18; Psaume 32:5). 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 (Néhémie 1:11), and found it (Néhémie 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 (Luc 18:1).

(b) We rely not upon God (Jaques 1:6).

(c) We make not God’s glory the end of what we ask (Jaques 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 God’s blessing out (Psaume 50:16; Proverbes 28:9; Josué 7:10). 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 (2 Corinthiens 12:7).

(b) When He defers it till some other time when He thinks best (Dan 9:1; 2 Chroniques 36:22; Apocalypse 6:10).

(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 (Psaume 41:1; Proverbes 19:17; Proverbes 28:27; Proverbes 11:25; Ecclésiaste 11:1). These are for corporal blessings, and of this life. But hear also for spiritual blessings, and those of the life to come (Psaume 112:9; Luc 16:9; 1 Timothée 6:17; Matthieu 25:34).

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 God’s 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 (1 Timothée 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 (Matthieu 6:19; Luc 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 (Esdras 9:6; Psaume 51:1; Daniel 9:3).

(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 (Psaume 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 (Psaume 50:23; Psaume 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 God’s 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 (Hébreux 12:28).

(b) Be sure to observe the wise man’s counsel (Ecclésiaste 5:2; Ésaïe 66:1; Genèse 18:27).

(c) Have a great care to keep your thoughts and affections together (1 Corinthiens 14:15).

(d) Pray in faith, desiring nothing but in the name of Christ (Jean 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 (Marc 11:24; Jaques 1:5).

(b) Trust in Christ for the acceptance and answer of your prayers (Marc 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 (Jaques 1:5). If we be sick, by prayer we may be recovered (Jaques 5:15). If our sins be many and great, by prayer they may be pardoned (Psaume 32:5). If our graces be weak, by prayer they may be strengthened (2 Corinthiens 12:8).

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 (Matthieu 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 (Osée 13:6; Deutéronome 32:15). Hence Agur feared riches (Proverbes 30:8).

(3) God requires this duty because this is the means whereby He has provided for persons who are destitute of other maintenance (Malachie 3:8; Proverbes 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 (Matthieu 25:40; Proverbes 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; 2 Corinthiens 9:7; Romains 12:8; Actes 20:35).

(4) Proportionably to what God has given us (1 Corinthiens 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 (Matthieu 6:1), and Paul (1 Corinthiens 16:1), and Moses (Exode 23:15; Deutéronome 16:16). (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 man’s 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 (Philippiens 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 Christ’s 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 (1 Corinthiens 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 Simon’s 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 (Lévitique 2:2). 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 didn’t ask you to give, Father Sewall; I asked you to pray.” “Oh, yes,” he replied, “I heard you, but I can’t 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; “don’t 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.)