Cornelius, the centurion, a devout man, and those that were with him, are now received into the assembly of God. Peter had intimated their call in his first discourse. He is now summoned of God in a special way and with special indications of His purpose, to open the door to those God-fearing Gentiles. Up to this time the assembly consisted chiefly, if not solely, of Jews. But God dealt tenderly with His ancient people considering their national prejudices. "Cornelius was a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway." They could have no objection, personally, to receive such a one. Thus God is gracious, tender and merciful. But no doubt was left on Peter's mind as to the divine will. God graciously silenced his reasonings, and overcame his unwillingness, with the mild reproof, "What God hath cleansed, that call not thou common."
Peter now proceeds, though slowly; it was a new kind of work for him. But nothing seems more surprising to Peter, than that the Gentiles should be brought into blessing, without either becoming Jews, or submitting to any Jewish ordinances. This to Peter, to the Gentiles, and in itself, was an immense step. It strikes at the very root of Popery, Puseyism, Apostolic Succession, and every system of ordinances. In this fact a flood of light is shed on the character of the present dispensation. "Then Peter opened his mouth and said, Of a truth I perceive that God is no respecter of persons; but in every nation he that feareth Him, and worketh righteousness, is accepted with Him." Clearly, it was no longer necessary to become a Jew, or submit to external rites and ceremonies, in order to enjoy the richest blessings of heaven. Without the imposition of apostolic hands—though Peter himself, in divine power and authority was present—and before being baptized with water, they were baptized with the Holy Ghost. While the word of God was falling from Peter's lips, the Holy Ghost fell on all who heard it. Before this, however, a blessed work, through God's grace, had been going on in the heart of Cornelius: he was a divinely quickened soul.
The quickening operations of the Spirit are quite distinct from being sealed with the Spirit. Before the Holy Ghost can seal, there must be something for Him to seal. He cannot seal our old nature; there must be a new nature for Him to seal. So that there must be a moment in every Christian's history, when he is quickened and not sealed; but sooner or later the work will be completed. (Eph. 1:1313In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, (Ephesians 1:13).) For example, the prodigal son was quickened, or converted, when he left the far country, but he was a stranger to the Father's love and grace; and, consequently, had not yet the faith that calmly rests in Christ as the source of all blessing. He was legal if not unbelieving, though quickened. Certainly he was not sealed of the Spirit, as to his pardon and acceptance, until he received the kiss of reconciliation, or the ring, the symbol of eternal love. The gospel of salvation is more than concern for the soul, however real. Christ-dishonoring unbelief may accompany, for a while, a genuine work of God's Spirit in the soul. The prodigal had a certain belief, that there was something good in his Father's heart, therefore he ventures to draw near. But surely this is short of evangelic fullness of faith. "He that hath received His testimony hath set to his seal that God is true." Wherever there is faith in Christ and His work, there is the seal of God. Paul himself was at least three days in the deepest exercise of soul, without the peace and rest which the sealing of the Holy Spirit gives. "And he was three days without sight, and neither did eat nor drink." (Acts 9.) But we return to the main point before us.