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At about the ninth hour of the day, he clearly saw in a vision an angel of God coming to him, and saying to him, “Cornelius!”
He, fastening his eyes on him, and being frightened, said, “What is it, Lord?” He said to him, “Your prayers and your gifts to the needy have gone up for a memorial before God.
Now send men to Joppa, and get Simon, who is also called Peter. He is staying with a tanner named Simon, whose house is by the seaside.
Acts 10:3-6 sits inside this longer paragraph.
Now there was a certain man in Caesarea, Cornelius by name, a centurion of what was called the Italian Regiment, a devout man, and one who feared God with all his house, who gave gifts for the needy generously to the people, and always prayed to God. At about the ninth hour of the day, he clearly saw in a vision an angel of God coming to him, and saying to him, “Cornelius!”
He, fastening his eyes on him, and being frightened, said, “What is it, Lord?” He said to him, “Your prayers and your gifts to the needy have gone up for a memorial before God.
Now send men to Joppa, and get Simon, who is also called Peter. He is staying with a tanner named Simon, whose house is by the seaside.
At about the ninth hour of the day, he clearly saw in a vision an angel of God coming to him, and saying to him, “Cornelius!”
He, fastening his eyes on him, and being frightened, said, “What is it, Lord?” He said to him, “Your prayers and your gifts to the needy have gone up for a memorial before God.
Now send men to Joppa, and get Simon, who is also called Peter.
He is staying with a tanner named Simon, whose house is by the seaside.
The same man sawe in a vision evydetly aboute the nynthe houre of the daye an angell of god comynge into him and sayinge vnto him: Cornelius.
When he looked on him he was afrayde and sayde: what is it lorde? He sayde vnto him. Thy prayers and thy almeses are come vp into remembraunce before God.
And now sende men to Ioppa and call for one Simon named also Peter.
He lodgeth with one Simon a tanner whose housse is by the see syde. He shall tell the what thou oughtest to doo.
He sawe in a vision euidently (about the ninth houre of the day) an Angel of God comming in to him, and saying vnto him, Cornelius.
But when hee looked on him, hee was afrayd, and sayd, What is it, Lord? and he sayd vnto him, Thy prayers and thine almes are come vp into remembrance before God.
Nowe therefore send men to Ioppa, and call for Simon, whose surname is Peter.
Hee lodgeth with one Simon a Tanner, whose house is by the sea side: he shall tell thee what thou oughtest to doe.
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John Calvin 1540 · Public Domain On vv3–5 3. He saw in a vision. Luke putteth vision…
3. He saw in a vision. Luke putteth vision for a kind of oracle coming from God, that we may know that Cornelius was brought unto the faith of Christ after an heavenly manner. And because men are oftentimes deceived with juggling, Luke setteth down the time to avoid all suspicion, when he mentioneth the ninth hour. And at that time they were wont to divide the day into twelve hours; from the rising of the sun until the going down thereof. Whereupon it followeth that it was fair daylight when the angel appeared, that the vision might be more evident. Although there were always seals added unto visions, that they might free the servants of God from fear of illusions, because when he appeared in dreams, yet were there such marks of certainty imparted in their minds as would not suffer them to doubt.
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.
Geneva Bible translators 1599 · Public Domain On v4 This is a borrowed kind of speech, which the…
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.
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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.
John Trapp 1656 · Public Domain On vv3–6 3 He saw in a vision evidently about the…
3 He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius.
Ver. 3. About the ninth hour] Which was the time of the evening sacrifice, when the joint prayers of the Church were ascending as incense.
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.
Matthew Poole 1685 · Public Domain On vv3–6 In a vision; not in a dream or rapture,…
In a vision; not in a dream or rapture, but sensibly and plainly.
About the ninth hour; their ninth hour was with us about three o’clock in the afternoon; being the ordinary time for the evening sacrifice; and, by consequence, their time of prayer, Act 3:1. And this devout man doth not seek God’s face in vain; Cornelius had been faithful in a little, and God would give him much; rather than he should want further instruction, who had improved what he had already, God here sends an angel, and soon after an apostle unto him.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv3, 5 Observe here, 1. The extraordinary favour afforded to Cornelius;…
Observe here, 1. The extraordinary favour afforded to Cornelius; namely, the vision of an holy angel. This devout man did not seek the face of God in vain; God sends him first an angel to comfort him, then an apostle, to instruct him: He saw in a vision an angel of God.
Observe, 2. The effect which the sight of the angel had upon Cornelius; He was afraid.
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Learn hence, That whilst our soul’s inhabit these mortal and sinful bodies, the appearance of angels is terrible and affrighting to them, and cannot be otherwise; partly upon a a natural, and partly upon a moral account: Upon a natural account, because the dread of spirits strikes our natural spirits, they shrink and tremble at the approach of spirits; both the spirits of men and beasts quail at it; witness the ass, Num 22:23 that Balaam rode upon: And also upon a moral account, because of our consciousness of guilt: wherever there is guilt, there will be a fear upon an extraordinary appearance of God to us, though it be but mediately by an angel.
Observe, 3. The joyful message which the angel brings to Cornelius; that his prayers and his alms were come up for a memorial before God.
Where note, That as God records all the prayers of his people, so he books all the acts of mercy which any of them at any time do exercise and shew unto his members: he takes notice of the person, of the action, of the time when, of the manner how, of the measure and degree, how much: if it be but a cup of cold water, given in love to Christ in his members, it shall not be forgotten, but recorded and rewarded.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv3–6 He saw in a vision evidently,.... He was not…
He saw in a vision evidently,.... He was not in a dream, or in a trance, but he was thoroughly awake, and his eyes open, and was himself; it was not in the night, but in clear day:
about the ninth hour of the day; or three o'clock in the afternoon, which was the hour of prayer, Act 3:1 in which exercise he was now engaged, Act 10:30 at this time he saw
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an angel of God coming to him; into the room where he was at prayer:
and saying unto him, Cornelius; he called him by his name, to let him know that he knew him, as angels are very knowing spirits; and to express his affection and friendship to him, and that he was a messenger, not of bad, but of good news to him; as well as to engage his attention to him; for he might be so intent at his devotion, that had he not called him by name, he would not have minded him.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv3–4 He saw in a vision - Not in a…
He saw in a vision - Not in a trance, like Peter: plainly, so as to leave one not accustomed to things of this kind no room to suspect any imposition.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3, 4, 6 Verse 3. He saw in a vision evidently] The…
Verse 3. He saw in a vision evidently] The text is as plain as it can be, that an angel of God did appear to Cornelius. This was in a vision, i.e. a supernatural representation; and it was φανερως, manifestly, evidently made; and at such a time too as precluded the possibility of his being asleep; for it was about the ninth hour of the day, answering to our three o'clock in the afternoon, (See Clarke on Ac 3:1,) the time of public prayer, according to the custom of the Jews, and while Peter was engaged in that sacred duty. The angelic appearance to Cornelius was something similar to that made to Daniel, Da 9:20-23, and that especially to Zachariah, the father of John Baptist, Lu 1:11, &c.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v3 Act 10:3-6. He saw — At a time, it…
Act 10:3-6. He saw — At a time, it seems, when engaged in secret devotion; in a vision — Not in a trance, like Peter; evidently — Φανερως, manifestly and plainly, so as to leave him, though not accustomed to things of this kind, no room to suspect any imposition; about the ninth hour — That is, about three in the afternoon, which, being the hour of evening sacrifice, was chosen by him as a proper season for his devotion; an angel of God — Known to be such by the brightness of his countenance and the manner of his coming in to him: and saying, Cornelius — Calling him by his name, to intimate the particular notice God took of him. And when he looked on him — Ατενισας αυτω, having fixed his eyes on him; he was afraid — And no wonder, for the wisest and best of men have been struck with fear upon the appearance of any extraordinary messenger from heaven; and said, What is it, Lord? — As if he had said, What can this mean? for the words seem to be a sudden exclamation, and prayer to God to preserve him, and let him know what was the design of so astonishing an appearance. And he (the angel) said, Thy prayers, and thine alms — With which they have been attended; have come up for a memorial before God — Far more pleasing to him than the most fragrant incense. And dare any man say, then, that 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. And now — Adds the angel, since God is about to give thee a very singular proof of his love, by discovering things to thee which it is of the highest importance thou shouldst know; send, therefore, to Joppa, and call for one Simon, &c.; he shall tell thee what thou oughtest to do — Two things here are remarkable, and worthy of particular attention: 1st, Cornelius is influenced continually by the fear of God; from that principle he prays and gives alms; is religious himself, and maintains religion in his family. And all this he does in such a manner as to be accepted of God therein. Nevertheless, it is now necessary he should do something further; he must embrace the Christian religion, God having now established it among men. Not, he might do this if he pleased, and it would be an improvement of his religion; but, he must do it, his doing it is indispensably necessary to his acceptance with God for the future. He that had believed the promise of the Messiah, must now believe the performance of that promise. Now God having given a further record concerning his Son than what had been given in the Old Testament prophecies, he requires men to receive that record when it is brought to them; and unless they do so, neither their prayers nor their alms can any longer come up for a memorial before him. Prayers and alms are indeed still accepted from those that believe in God and fear him, if they have not an opportunity of knowing more. But with those to whom the gospel is preached, it is necessary, in order to the acceptance of their persons, prayers, and alms, that they should believe that Jesus is the Christ, and should confide in him alone for acceptance. 2d, Though Cornelius has now an angel from heaven talking to him, yet he must not receive the gospel of Christ from this angel, nor be told by him what he ought to do, but must send for Peter to inform him. As the former observation puts a remarkable honour upon the gospel, so doth this upon the gospel ministry. It was not to angels, but to saints, persons compassed about with infirmity, that this grace was given, to preach among the Gentiles the unsearchable riches of Christ, that the excellence of the power might be of God, and the dignity of Christ’s institution supported. And as it was an honour to the apostle, that he must preach that which an angel might not, so it was a further honour, that an angel was despatched from heaven on purpose to order him to be sent for. Observe, reader, to bring a faithful minister and a willing people together, is a work worthy of an angel, and what, therefore, the greatest of men should be glad to be employed in.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv3, 4, 6 He saw in a vision - See the notes…
He saw in a vision - See the notes on Act 9:10.
Evidently - Openly; manifestly.
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About the ninth hour - About 3 o’clock p. m. This was the usual hour of evening worship among the Jews.
An angel of God - See the notes on Mat 1:20. Compare Heb 1:14. This angel was sent to signify to Cornelius that his alms were accepted by God as an evidence of his piety, and to direct him to send for Peter to instruct him in the way of salvation. The importance of the occasion - the introduction of the gospel to a Gentile, and hence, to the entire Gentile world - was probably the chief reason why an angel was commissioned to visit the Roman centurion. Compare Act 16:9-10.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v3 He saw in a vision manifestly. An angel appearing…
He saw in a vision manifestly. An angel appearing visibly to him. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3–5 saw . . . evidently--"distinctly."
saw . . . evidently--"distinctly."
the ninth hour of the day--three o'clock, the hour of the evening sacrifice. But he had been "fasting until that hour" (Act 10:30), perhaps from the sixth hour (Act 10:9).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv3–6 3. In a vision evidently… ninth hour—The word vision,…
3. In a vision evidently… ninth hour—The word vision, or, more literally, sight, indicates that it was no dream, but that he was awake; the ninth hour, three o’clock in the afternoon, declares that it was open day not night.
An angel—His radiant attire (Act_10:30) showed him to be superhuman.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv3, 4, 6 3. He saw in a vision evidently [openly] i.e.…
3. He saw in a vision evidently [openly] i.e. he was not in a trance, as we read afterwards concerning Peter, but was employed in prayer when the angel appeared. See below, Act_10:30.
about the ninth hour of the day] This was the hour for evening prayer see Act_3:1. So we can see that Cornelius had adopted the Jewish hours of prayer.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv3–5 (3) In a vision evidently.—The adverb seems added to…
(3) In a vision evidently.—The adverb seems added to distinguish the manifestation from that of a dream like Joseph’s in Mat_1:20; Mat_2:13, or of a trance like St. Peter’s (Act_10:10) or St. Paul’s (Act_22:17).
About the ninth hour of the day.—This was, as in Act_3:1, one of the three hours of prayer, the hour when the evening sacrifice was offered in the Temple. Cornelius had therefore so far accepted the Jewish rules of devotion, and for him also the Law was “a schoolmaster” bringing him to Christ.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv3–6 Openly for evidently, A.V.; as it were about for…
Openly for evidently, A.V.; as it were about for about, A.V. and T.R.; unto for to, and to for unto, A.V. Openly; or, evidently (fanerwv), indicates the distinctness and certainty of the vision. It was, as Meyer says, a clear angelic appearance; there was no indistinctness or confusion about it, and consequently it left no kind of doubt in the mind of Cornelius. An angel; or rather, the angel; the addition of God defines it. (see Act_5:19, note)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v4 Thy prayers and thine alms are come up for…
Act_10:4
Thy prayers and thine alms are come up for a memorial before God.
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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.
B. W. Johnson 1891 · Public Domain On vv3–6 3. He saw in a vision evidently. “Openly,” distinctly.…
3. He saw in a vision evidently. “Openly,” distinctly. About the ninth hour. Three o'clock. One of the Jewish hours of prayer (Acts 3:1).
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.
William B. Godbey 1900 · Public Domain On vv4–5 4. Cornelius is even honored with the visit of…
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.
J. W. McGarvey 1914 · Public Domain On vv3–6 3-6. This defect in his religious character was not…
3-6. This defect in his religious character was not a fault; it was only a misfortune. He was doing the best he knew how; and, if we may infer what he prayed for, from what he obtained in answer to his prayers, he was praying for additional knowledge, and perhaps for an interest in the salvation offered through Christ. Such a prayer, offered by such a man, is always acceptable to God. On a certain day he had fasted till in the afternoon, and at three o'clock was praying within his house, when, (3) " He saw distinctly in a vision, about the ninth hour of the day, an angel of God coming in to him and saying to him, Cornelius. (4) He looked intently upon him, and was full of fear, and said, What is it, Lord? He said to him, Thy prayers and thine alms have come up for a memorial before God. (5) And now, send men to Joppa, and call for one Simon who is surnamed Peter. (6) He is lodging with a certain Simon, a tanner, whose house is by the sea-shore. He will tell you what you ought to do. "
Here is an unconverted man praying, and his prayer is answered. But the circumstances of the man, the nature of the prayer, and the answer given, are all essentially different from those of unconverted men who are taught to pray by the Protestant sects of the present day. The man was not instructed in a knowledge of the Redeemer, and the way of salvation, and of his own interest in the same, but neglecting his duty, as in the case with the modern sinner. Neither was he praying for pardon, while postponing obedience to the gospel, as in these cases; but his prayer was for a knowledge of his duty, and he had no one by to instruct him. The answer to his prayer was given, not, as is now so often pretended, by sending forth the Spirit into his heart to speak his sins forgiven, but by sending an angel to tell him where he can find a man who will guide him in the way of salvation.
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In the case of the eunuch, an angel appeared to the preacher and sent him to the inquirer. In this case, the angel appears to the inquirer, and tells him to send for the preacher. In both cases, the only work of the angel was to bring the two men together, face to face. Thus, again, we seen an insuperable necessity, in case of a scriptural conversion, for the presence and co-operation of a human agent, showing that the divine influences, whatever, and however numerous they may be, reach the heart through the word of truth. The prayer of Cornelius was answered, like that of Saul, by referring him to inspired authorities within the Church. This shows how vain, at the present day, must be every prayer for direct answers from heaven, in reference to the pardon of sins. If a verbal answer to such prayers could be obtained, we are bound to conclude, from these precedents, that it would still be, "Go to Damascus and it shall be told you," or "Send men to Joppa for Simon whose surname is Peter, and he will tell you what you ought to do." Peter and Ananias are before us now, with the same instruction which they gave then, and it is useless for us to offer for what we have in hand, prayers which Saul and Cornelius offered for what had not yet been granted. The directions given by the two teachers, in these cases, and by other inspired men, is all that God granted to sinners then, and it is certainly all that we have a right to ask for now.
The necessity for the spoken word in order to the conversion of men is not only exhibited in these mission of angels, but it also explains the occurrence, in the two cases of Cornelius and the eunuch, of an agency not discernible in other cases. If no heavenly messenger had been sent to Philip, he could not have known that there was an Ethiopian on the road to Gaza, reading his Bible, and ready to hear the gospel. And if no angel had appeared to Cornelius, he could not have known that he had any interest in the blood of Jesus, or any right to send for Peter. No human being could have informed him, because all others, including Peter, were as ignorant of it as himself. An interposition from heaven is necessary; but when it occurs, it provides only for just such demands of the case as could not be supplied without it. The multitude on Pentecost needed no such angelic aid, for the preacher was before them, and each party was conscious of the right to speak, on the one hand, and the right to obey, on the other. So with us. When we wish any information, or the enjoyment of any religious privilege, we have the apostles before us, face to face. Their words are in our hands, and may be in our minds and hearts. We have no need for heavenly apparitions or illuminations; and if we expect them, we will be disappointed, or deluded. If a man in ignorance prays for a knowledge of salvation, this incident in the case of Cornelius, instead of encouraging him to pray on, actually answers his prayer, by telling him to send for some man who understands the gospel, and will guide him as Peter did Cornelius.
Before proceeding further in this case of conversion, we wish the reader to observe that enough has occurred already to secure Cornelius' recognition as a genuine convert, by the prevailing Protestant parties of this day. Let any man come before the Church with such an experience as his, saying, "I have been for many years a devout man, worshiping God as well as I knew how, giving alms to the poor, praying continually, and teaching all my family the fear of God. Yesterday afternoon, at three o'clock, I was praying, according to my custom, when suddenly a holy angel stood before me, and said, Thy prayers and thine alms have come up for a memorial before God." Who would doubt that he was "powerfully converted," or dare to insinuate that there was anything else necessary in this case? He would receive the right-hand of fellowship at once. Yet, so different was the apostolic procedure, that the man was now only prepared to hear words by which he might be saved. How long will religious men allow their inventions and traditions to nullify the word of God?
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.
C. I. Scofield 1917 · Public Domain On v3 (See Scofield "Heb 1:4").
angel
(See Scofield "Heb 1:4").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v3 the ninth hour
the ninth hour
"three o'clock in the afternoon." This is the normal afternoon prayer time for Jews.
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he clearly saw
"Cornelius clearly saw"
Your prayers and your gifts ... a memorial offering into God's presence
It is implied that his gifts and prayers had been accepted by God. AT: "God is pleased by your prayers and your gifts ... a memorial offering to him" (See: Assumed Knowledge and Implicit Information)
a tanner
a person who makes leather from animal skins
translationWords
hour
vision
angel
Cornelius
fear
pray
gift
memorial
Joppa
Peter
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v3 10:3 In Acts, visions are usually related to prayer…
10:3 In Acts, visions are usually related to prayer (9:3-6, 10-16; 10:2-6, 9-12; 11:5-9; 12:9-17; 18:9-10; 22:17-21; 23:11). These visions are not chance coincidences, but expressions of God’s saving work, providing divine direction and encouragement.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.