DO MONETARY GIFTS AND PRAYERS GO AS A MEMORIAL UNTO GOD IN THE NEW TESTAMENT?

INTRODUCTION 

Background 

Recently I heard popular preacher who teaches an "extreme grace doctrine" in Nigeria saying that the fact that the prayers and alms of Cornelius (a centurion of the Italian Cohort, who was a devout and God-fearing man) came before God as a memorial should not be used as a standard for doctrine because it has no other scriptural support from the rest of the bible, and the New Testament. This is a big error which must be corrected by an in-depth analysis of the Bible teaching on this matter.

What is a Memorial?

Main Text: Acts 10:1-4 says, "Now there was a man at Caesarea named Cornelius, a centurion of what was called the Italian cohort, a devout man and one who feared God with all his household, and gave many alms to the Jewish people and prayed to God continually. About the ninth hour of the day, he clearly saw in a vision an angel of God who had just come in and said to him, 'Cornelius!' And fixing his gaze on him and being much alarmed, he said, 'What is it, Lord?' And he said to him, 'Your prayers and alms have ascended as a memorial before God.'"

To gain a deeper understanding of this passage and explore other scriptures that shed light on it, we will examine related verses and key words from the original Bible languages.The Greek word for "prayer" used in many of the New Testament passages is "proseuchē," which refers to a direct address or entreaty to God. The word "alms" used to describe acts of kindness in Acts 10 is "eleēmosynē," which denotes acts of mercy, charity, or giving to the poor. In this passage, the Greek word translated as "memorial" is "mnēmosynon," which signifies a remembrance or a reminder. It suggests that Cornelius's prayers and acts of charity were not overlooked by God; rather, they were noted and brought to remembrance before Him. This concept of a memorial before God implies that our sincere prayers and acts of kindness are not forgotten but have significance in His sight. The Greek word for "remembrance" in Malachi 3:16 is "zikrown," which denotes a memorial or a reminder. The Greek word for "reward" used in Matthew 10:42 and 2 Corinthians 9:6 is "misthos," which signifies a wage or a recompense. So, when the angel of the LORD told Cornelius that his prayers and alms were gone up to heaven as a memorial before God, he meant that they were recorded in the Book of Remembrance as a reminder to God that Cornelius was due for a reward or recompense; and it is on that basis that God sent the angel to him. 

The Book of Remembrance 

The prophet Malachi speaks about a book of remembrance in which the names of those who fear the Lord and meditate on His name are recorded. 

Malachi 3:16-17 says, "Then those who feared the Lord spoke to one another, and the Lord listened and heard them; so a book of remembrance was written before Him for those who fear the Lord and who meditate on His name. 'They shall be Mine,' says the Lord of hosts, 'On the day that I make them My jewels. And I will spare them as a man spares his own son who serves him.'"

PRAYERS AND OFFERINGS AS MEMORIALS IN THE OLD TESTAMENT 

In the Old Testament, we find references to prayers and offerings being regarded as a memorial before God. 

The Incense Offering and Evening Sacrifice 

Leviticus 2:1-2 (LITV) says, "And when a person brings near an offering, a food offering to Jehovah, his offering shall be of flour. And he shall pour oil on it; and he shall put frankincense on it. And he shall bring it to the sons of Aaron the priest, And he shall take from it the fulness of his handful from its flour, and from its oil, with all its frankincense. And the priest shall burn it as incense on the altar, a memorial offering, a fire offering, a soothing fragrance to Jehovah."

The above scripture describes the instructions for bringing a food offering to God. When someone wanted to bring an offering to God, it was supposed to  consist of flour which represented the Word of God. The person bringing the offering was instructed to pour oil (representing the Holy Spirit) and put frankincense (representing prayer) on the flour. Afterward, they were to bring the offering to the sons of Aaron, who were the priests in the Old Testament. The priest would then take a handful of the flour, along with the oil and frankincense that was placed on it. Finally, the priest would burn the offering on the altar. This action is described as a MEMORIAL OFFERING, a fire offering, and a soothing fragrance to God. It was believed to be a pleasing and fragrant offering to Jehovah.

Leviticus 2:9 (LITV) says, "And the priest shall lift up the food offering, its memorial offering, and shall burn it as incense on the altar, a fire offering, a soothing fragrance to Jehovah."

The food offering is referred to as a "memorial offering." The term "memorial" implies a remembrance or memorialization of something significant. The food offering served as a reminder of God's covenant with the people of Israel and their ongoing relationship with Him. By offering this memorial, the Israelites acknowledged God's faithfulness and their dependence on Him. The food offering, presented and burned on the altar, symbolically represented the entire offering or sacrifice. The memorial portion that was lifted up and burned as incense represented the whole offering as an act of dedication and surrender to God. It was a way for the Israelites to symbolize their commitment and devotion to God. The memorial offering also served as a means of communication between the worshipper and God. By presenting the offering, the worshipper expressed their desire to be in communion with God and to have their prayers, praises, and petitions heard. The fragrance produced by the burning offering was believed to be a pleasing aroma to God, signifying the worshipper's sincerity and devotion. The term "memorial" shows an ongoing and continuous remembrance. The food offering was not a one-time event but a regular practice in the spiritual ordinances of the Israelites. It served as a continuous reminder of their relationship with God and their commitment to living according to His commands.

Psalm 141:2 says, "May my prayer be set before you like incense; may the lifting up of my hands be like the evening sacrifice." 

The psalmist uses clear imagery to describe prayer as incense rising before God. Just as the burning of incense was a fragrant offering in the tabernacle and temple, the psalmist desires that their prayers would be a pleasing aroma before God. The bible speaks of the rebellion of Korah and his followers, who challenged the authority of Moses and Aaron as priests eligible to offer incense. After divine judgment fell upon them. 

Numbers 16:40 says, "as a reminder to the sons of Israel that no layman who is not of the descendants of Aaron should come near to burn incense before the LORD; so that he will not become like Korah and his company—just as the LORD had spoken to him through Moses." 

The incident served as a memorial, a reminder of the results of wrongly approaching God's holy duties.

The Jealousy Offering 

Numbers 5:15, 18 (LITV) says, "Then the man shall bring his wife in to the priest, and he shall bring in her offering for her, a tenth of an ephah of barley meal. He shall not pour oil on it, nor shall he put frankincense on it, for it is a food offering of jealousy, a food offering of memorial, bringing iniquity to remembrance. And the priest shall cause the woman to stand before Jehovah, and shall uncover the woman's head, and shall give into her hand the food offering of memorial; it is a food offering of jealousy; and in the priest's hand shall be the bitter waters which cause the curse."

The offering referred to as the "food offering of jealousy" is also described as a "food offering of memorial." This specific offering was prescribed in cases where a husband suspected his wife of being unfaithful but had no evidence to prove it. The food offering of jealousy served as a memorial to bring iniquity to remembrance. The suspicion of infidelity and the following offering were intended to remind both the husband and the wife of the potential effects of unfaithfulness and the seriousness of the situation. It served as a solemn reminder of the importance of faithfulness within the marriage covenant. The offering was a way to memorialize the husband's accusation or suspicion of unfaithfulness. By bringing the offering, the husband symbolically presented his concerns to God, seeking His intervention and judgment. The offering served as a memorial to the accusation, ensuring that it would not be forgotten or dismissed. The ordinance itself, involving the priest, the woman, and the bitter waters, was a memorable and symbolic act. It was designed to invoke a sense of fear and accountability, emphasizing the gravity of the situation and the need for divine intervention. The food offering of memorial played a role in this ordinance, serving as a tangible symbol of the husband's concerns and the gravity of the accusation.

The Heave Offering of Gold 

Numbers 31:50-54 (LITV) says, "And we bring near Jehovah's offering, each what he has found, vessels of gold, chains, and bracelets, rings, earrings, and jewels, to atone for ourselves before Jehovah. And Moses and Eleazar the priest took the gold from them, all crafted things. And all the gold of the heave offering which they lifted up to Jehovah was sixteen thousand, seven hundred and fifty shekels, from the heads of thousands and from the heads of hundreds, men of the army who had each taken spoil for himself. And Moses and Eleazar the priest took the gold from the heads of the thousands and of the hundreds. And they brought it into the tabernacle of the congregation, a memorial for the sons of Israel before Jehovah."

The heave offering mentioned above is described as a memorial. The heave offering in this context was a portion of the spoils of war that the Israelite soldiers had taken from the defeated Midianite army. It was a way to commemorate and remember the victory that God had granted them. By offering a portion of the spoils as a heave offering, the Israelites acknowledged God's role in their success and expressed gratitude for His assistance in the battle. The heave offering served as a memorial to remember and acknowledge God's provision and blessings. By offering the spoils of war, the Israelites recognized that their victory and the wealth they had obtained were ultimately gifts from God. It was a tangible way to honor and remember God's faithfulness and generosity. The act of offering a portion of the spoils as a heave offering was a symbolic act of dedication and consecration. It represented the Israelites offering the best of what they had obtained in the battle back to God, acknowledging that all their possessions and victories ultimately belonged to Him. It served as a memorial of their commitment to God and His covenant. The heave offering also served as a memorial for future generations of Israelites. By bringing the spoils into the tabernacle, it ensured that the memory of the victory and the recognition of God's provision would be passed down to following generations. It served as a reminder of God's faithfulness and the importance of acknowledging His role in their lives.

Giving to the Poor 

Proverbs 19:17 says, "Whoever is generous to the poor lends to the Lord, and he will repay him for his deed." 

This verse above highlights the connection between acts of kindness, particularly generosity towards the needy, and God's recognition and reward. When we show compassion and meet the needs of others, it is regarded as lending to the Lord Himself, and He promises to repay such deeds.

Proverbs 21:13 says, "Whoever closes his ear to the cry of the poor will himself call out and not be answered." 

This verse highlights the importance of showing compassion and responding to the needs of the less fortunate. It suggests that neglecting the cries of the poor can hinder our own prayers from being heard and answered by God.

PRAYERS AND OFFERINGS AS MEMORIALS IN THE NEW TESTAMENT 

Moving on to the New Testament, we find more scriptures that shed light on prayers and alms coming before God as a memorial.

Prayer and Giving as the Incense Offering and Evening Sacrifice 

In the New Testament, the practice of offering incense as a memorial before God is done through prayer. Just as Psalm 141:2 says, "Let my prayer be set before You as incense, the lifting up of my hands as the evening sacrifice." The biblical passages below highlight the spiritual significance of prayers and the symbolism of incense in worship and intercession:

Luke 1:9-10 says, "According to the custom of the priesthood, his lot fell to burn incense when he went into the temple of the Lord. And the whole multitude of the people was praying outside at the hour of incense." 

In this passage the offering of incense in the temple was part of the priestly duties, and the people were engaged in prayer outside the temple at the same time.

Revelation 5:8 says, "Now when He had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each having a harp, and golden bowls full of incense, which are the prayers of the saints." 

This passage describes a scene in heavenly temple and at the heavenly altar of incense, where the twenty-four elders present golden bowls of incense before God. The incense in the bowls is said to be the prayers of the saints. The incense symbolizes the prayers of the saints offered before the throne of God. This imagery shows that our prayers are presented before God as a fragrant and valuable offering. This is why the angel told Cornelius that his prayers and alms had come as a memorial before God.  Just as the food mixed with incense was offered as a memorial unto God in the tabernacle under law of Moses, gifts and prayers of believers are offered as a memorial before God in the New Testament. The New Testament encourages believers by affirming that God does not forget the acts of service and love they demonstrate by giving to others in His name.

Hebrews 6:10 says, "For God is not unjust so as to forget your work and the love which you have shown toward His name, in having ministered and in still ministering to the saints." 

The Apostle Paul in expressing gratitude for the financial support he received from the Philippians, described their giving as a sweet-smelling aroma (incense) and an acceptable sacrifice (memorial offering) to God, showing that their generosity and support were pleasing to Him.

Philippians 4:18 says, "Indeed I have all and abound. I am full, having received from Epaphroditus the things sent from you, a sweet-smelling aroma, an acceptable sacrifice, well pleasing to God." 

Even small acts of kindness in giving are recorded as a memorial in God's book of remembrance. When done out of love and in response to someone's identification as a disciple of Jesus, these acts are recognized by God and rewarded.

Matthew 10:42 says, "And whoever gives one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he will by no means lose his reward." 

The Jealousy Offering in the New Testament 

We saw earlier that the Old Testament law of jealousy addresses the situation when a husband suspects his wife of being unfaithful. While this law and its specific rituals were applicable to the Israelites under the Mosaic covenant, it does have a direct parallel in the New Testament in relation to Jesus Christ as the Groom and the Church as the bride of Christ. The relationship between Christ and the Church is likened to that of a husband and wife. Christ's sacrificial love and cleansing work are described, highlighting the expectation that the Church should be holy and without fault.

Ephesians 5:25-27 says, "Husbands, love your wives, just as Christ also loved the church and gave Himself for her, that He might sanctify and cleanse her with the washing of water by the word, that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish." 

Revelation 19:7-9 says, "Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come, and His wife has made herself ready. And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints." 

In the above passage, the Church is pictured as the bride preparing herself for the marriage to the Lamb. Emphasis here is on the bride's readiness and the righteousness of her actions.

2 Corinthians 11:2 says, "For I am jealous for you with a godly jealousy. For I have betrothed you to one husband, that I may present you as a chaste virgin to Christ." 

Here, the Apostle Paul expresses his concern for the Corinthians as "godly jealousy." He uses the imagery of a bride being presented as a pure virgin to her husband, emphasizing the importance of the Church's faithfulness and purity in her relationship with Christ. In the Bible, there are several verses that describe God as a jealous God in relation to worship (Deuteronomy 4:24, Deuteronomy 6:15). 

Exodus 34:14 says, "For you shall worship no other god, for the Lord, whose name is Jealous, is a jealous God." 

In this verse, God reveals His name as Jealous, emphasizing His exclusive claim to the worship and devotion of His people. Joshua later reminded the people of God's jealousy urging them to remain faithful to Him. He emphasized the holiness of God and the danger of turning away from Him.

Joshua 24:19 says, "But Joshua said to the people, 'You cannot serve the Lord, for He is a holy God. He is a jealous God; He will not forgive your transgressions nor your sins.'" 

God's jealousy has to do with the heart’s devotion of His bride and which should not be shared with any other god besides Him. Worship is tied to both prayer and giving. We can not truly worship God with our hearts without giving to His causes, for the heart of a man is in his treasures (wealth). Jesus Christ taught that true worship involves giving to accumulate eternal treasures in heaven (a memorial before God), instead of worshipping money by accumulating temporal treasures on earth!

Matthew 6:19-21, 24 (NET) says, “Do not accumulate for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal... But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal. For where your treasure is, there your heart will be also. No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money."

In the same way as Jesus, the apostle Paul wrote to Timothy encouraging the wealthy to use their resources by sharing with others generously. By doing so, they would lay up treasures for themselves in heaven.

1 Timothy 6:17-19 (LITV) says, "Charge the rich in the present age not to be high-minded, nor to set hope on the uncertainty of riches, but in the living God, the One offering to us richly all things for enjoyment; to do good, to be rich in good works, to be ready to share, generous, treasuring away for themselves a good foundation for the coming age, that they may lay hold on everlasting life."

David understood that offering a sacrifice to God should involve personal cost and sacrifice. He refused to offer a sacrifice that does not require any sacrifice on his part. 

2 Samuel 24:24 says, "But the king said to Araunah, 'No, but I will surely buy it from you for a price; nor will I offer burnt offerings to the Lord my God with that which costs me nothing.' So David bought the threshing floor and the oxen for fifty shekels of silver."

Unlike some "extreme grace teachers" of our day, David understood that true worship and offering to God should come from a sincere heart and involve personal investment. Worship and devotion to God should not be superficial or done out of convenience. It calls believers to offer their whole selves to God, including their time, resources, and personal sacrifices, as acts of worship that demonstrate their love and commitment to Him. It encourages believers to give God their best and to prioritize Him above all else. This doesn't mean that the believers should brag about their efforts in offering sacrificial worship to the Father, but it should rather be driven by the depth of God's love and grace they have experienced in receiving His salvation. Luke 7:36-50 recounts the story of a sinful woman who anointed Jesus' feet with fragrant oil and washed them with her tears. Jesus acknowledges the sincerity of her actions and says in verse 47, "Therefore I tell you, her sins, which are many, are forgiven—for she loved much. But he who is forgiven little, loves little." Giving driven love, sincere repentance, gratitude, and worship, has a profound impact and finds favor with God.

The Heave Offering in the New Testament 

The practice of the heave offering, as described in the Old Testament, involved lifting up a portion of the offering to God as a way of consecrating it, acknowledging His ownership and to thank Him for His provision. While the specific term "heave offering" is not used in the New Testament, the principles related to giving, offering, and consecrating oneself that are applied to the concept of the heave offering. 

Romans 12:1 says, "I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service." 

This verse encourages believers to offer themselves as living sacrifices to God. It emphasizes the idea of consecrating one's entire being to God, presenting oneself as a holy offering which is acceptable to God as a memorial of reasonable service (worship). No one has exemplified the heave offering in the New Testament better than the churches in Macedonia, whose giving was as a result of the fact that they had given themselves unto the Lord first. As a result, they gave beyond their ability while they were in deep poverty! 

2 Corinthians 8:1-5 (NET) says, "Now we make known to you, brothers and sisters, the grace of God given to the churches of Macedonia, that during a severe ordeal of suffering, their abundant joy and their extreme poverty have overflowed in the wealth of their generosity. For I testify, they gave according to their means and beyond their means. They did so voluntarily, begging us with great earnestness for the blessing and fellowship of helping the saints. And they did this not just as we had hoped, but they gave themselves first to the Lord and to us by the will of God."

The heave offering also emphasizes heartfelt praise from the mouth. 

Hebrews 13:15-16 says, "Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name. But do not forget to do good and to share, for with such sacrifices God is well pleased." 

This passage highlights the offering of praise and thanksgiving to God as a form of sacrifice. It also emphasizes the importance of doing good and sharing with others, indicating that acts of love and generosity are regarded as sacrifices that please God.

Giving to the Poor in the New Testament 

Throughout the Old Testament and the New Testament, God consistently reveals His heart for the poor and vulnerable. Jesus Himself set a powerful example of compassion and concern for the poor during His earthly ministry. He consistently demonstrated love and care for the marginalized, including the poor, the sick, and the outcasts of society. His teachings and actions emphasized the importance of serving others and meeting their needs. Jesus emphasized the importance of sincerity and humility in acts of giving to the needy, assuring that God, who sees what is done in secret, will reward such actions.

Matthew 6:1-4 says, "Beware of practicing your righteousness before men to be noticed by them; otherwise, you have no reward with your Father who is in heaven. So when you give to the poor, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be honored by men. Truly I say to you, they have their reward in full. But when you give to the poor, do not let your left hand know what your right hand is doing, so that your giving will be in secret; and your Father who sees what is done in secret will reward you." 

The New Testament also emphasizes the importance of examining our motives and attitudes when giving to the poor. In 1 Corinthians 13:3, Paul states that even if we give all our possessions to the poor but do not have love, it profits us nothing. Giving should be motivated by genuine love and compassion, rather than seeking recognition or personal gain. Many are giving to the poor with cameras to seek attention, and such giving will not qualify as an acceptable memorial sacrifice before God. In the parable of the sheep and the goats, Jesus describes the final judgment, where acts of kindness towards those in need are equated with serving Him directly. 

Matthew 25:35-40 (LITV) says, "For I hungered, and you gave Me food to eat; I thirsted, and you gave Me drink; I was a stranger, and you took Me in; naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me. Then the righteous will answer, saying, Lord, when did we see You hungry, and fed You; or thirsting, and gave You drink? And when did we see You a stranger, and took You in; or naked, and clothed You? And when did we see You sick, or in prison, and came to You? And answering, the King will say to them, Truly I say to you, In so far as you did it to one of these, the least of My brothers, you did it to Me."

There is an inseparable connection between acts of compassion and service to Christ Himself. When you give to a believer in need you are giving to Christ. In the book of Acts, we see that the early church understood and hence practiced communal living and shared their resources with one another. This communal sharing extended to taking care of the poor within their midst.

Acts 2:44-45 says, "All the believers were together and had everything in common. They sold property and possessions to give to anyone who had need." 

Believers are encouraged to care for widows, orphans, and those in need. The Bible presents a consistent message that God desires His people to reflect His character by extending compassion and justice to those who are less fortunate. James emphasizes that true worship involves caring for the poor and marginalized. Engaging in acts of compassion towards the needy and personal holiness are viewed essential parts of worship that pleases God. 

James 1:27 says, "Worship that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world." 

Prayer and fasting without giving to the poor is a waste of time, it does not please God. 

Isaiah 58:6-7 (LITV) says, "Is this not the fast I have chosen: to open bands of wickedness, to undo thongs of the yoke, and to send out the oppressed ones free; even that you pull off every yoke? Is it not to break your bread to the hungry, that you should bring the wandering poor home? When will you see the naked and cover him, and you will not hide yourself from your flesh?"

The story of Tabitha, also known as Dorcas, is found in the New Testament in the book of Acts, shows the practical example of how giving to the poor was regarded as a memorial before God. Tabitha was a disciple in Joppa known for her acts of kindness and charity, particularly in making garments for the widows in her community. In Acts 9:36, Tabitha became ill and died. But, the believers in Joppa were devastated by her death and sent for the apostle Peter, who was in a nearby town. Upon his arrival, Peter went into the room where Tabitha's body was laid out. 

Acts 9:39-41 says, "Then Peter arose and went with them. When he had come, they brought him into the upper room. And all the widows stood by him weeping, showing the tunics and garments which Dorcas had made while she was with them. But Peter put them all out, and knelt down and prayed. And turning to the body he said, 'Tabitha, arise.' And she opened her eyes, and when she saw Peter she sat up. Then he gave her his hand and lifted her up, and when he had called the saints and widows, he presented her alive."

The resurrection of Tabitha through Peter's prayer and God's power was a demonstration of God's work and presence in her life. This event had a profound impact on the believers in Joppa, as well as the widows who had been recipients of Tabitha's charitable acts. It served as a powerful testimony to the faith, compassion, and selflessness she had displayed during her lifetime. Tabitha's giving was remembered by those who knew her, and when Peter added prayer to it, it became a complete memorial offering to Jehovah. In this sense, Tabitha's giving is seen as a memorial before God. Her acts of generosity and service were an expression of her love for God and her fellow believers. They demonstrated her devotion and obedience to God's commandments regarding caring for the needy and showing compassion to others. Even after her death, Tabitha's giving remained a testimony to her faith and a source of inspiration for others, reflecting God's work in and through her life.

CONCLUSION 

By examining these scriptures, we can see that the idea of prayers and acts of kindness coming before God as a memorial is a consistent theme in both the Old and New Testaments. It highlights the significance of sincere devotion, worship, and charity in the eyes of God. The Bible teaches that prayers and acts of kindness offered with sincerity, humility, and love are not overlooked by God. They are regarded as a memorial, a pleasing fragrance, and a valuable offering before Him. This highlights the importance of genuine devotion and compassionate actions in our relationship with God and our interactions with others. Prayers and alms have a lasting impact before God. They are not forgotten, but rather remembered, recorded, and rewarded by Him.