Acts 19:2 He said to them, Have you received the Holy Ghost since you believed? And they said to him… We have not so much as heard whether there be any Holy Ghost. This is evidently the simple answer of men who knew nothing whatever about the matter concerning which they were asked. They were sincerely religious men; they are called "disciples," and yet - though the thing seems almost incredible to us - they had heard nothing about the Holy Ghost. Much is explained by a careful observation of the facts connected with the early preaching of the gospel at Ephesus. Give some account of the attractive eloquence, but limited knowledge, of Apollos. It was an advance upon Judaism to accept John the Baptist as a prophet, but it seems that Apollos knew only of John's demand of repentance, and had not heard of his direct witness to Jesus of Nazareth as the Messiah. Apollos could only teach as much as he knew, and when St. Paul reached Ephesus, he was troubled to find the condition of the disciples. "He noticed a lack of spiritual gifts; perhaps, also, a want of the peace and joy and brightness that showed itself in others. They presented the features of a rigorous asceticism, like that of the Therapeutae (of Alexandria) - the outward signs of repentance and mortification, but something was manifestly lacking for their spiritual completeness." In his anxiety to find out what was wrong, the apostle asked this searching question, "Did ye receive the Holy Ghost when ye believed?" They did not; they knew nothing about the Holy Ghost. So St. Paul lifts them on stage after stage. First to the apprehension of Christ, the Messiah and Savior, to whom John gave witness, and then to the experience of the coming and the indwelling of the Holy Ghost, as the seal of the believer. And in this we are plainly taught that there is a progression in Christian truth - that it is unfolded to us in parts and stages. And we may even cherish the inspiring assurance that "the Lord hath yet more light and truth to break forth from his Word." A sentiment is allowed to prevail that "revelation must always be perfect and complete." It is always perfect in its fitness to its times and to its purpose, but any particular revelation is only a piece and a part of the truth, and it is imperfect when it is treated as separate from the whole of which it is a part. 1. There is historical progression in Divine revelation. Broad principles, covering the general relations of God with men, were given to the early world. Each passing age was helped to fill in some part of the outline. There was a fullness of times for the manifestation of Messiah, and, step by step, truth had advanced to meet the revelation which he brought. 2. There is progression in our apprehension of the Christian truth. No man can grasp it all at once. It comes to us all bit by bit, step by step. Some of the more advanced Christian truths cannot possibly be grasped until certain other and preparatory ones are well learned; and some even of these preparatory truths cannot be really grasped until we have passed through the sanctified experiences of middle life. Take, for instance, the Fatherhood of God. A man must experimentally learn the mystery of the human fatherhood before he can really receive the full revelation of the Divine Fatherhood. As a son he may know how he feels towards the Father, but until he is a father he cannot know how the great Father feels towards him. In the matter of our salvation the Divine order of progress seems to be (1) John and repentance; (2) Jesus and faith; (3) the Spirit and holiness. I. IS THE PROGRESSION OF CHRISTIAN TRUTH, THE DOCTRINE OF THE HOLY GHOST IS THE HIGHEST REVELATION YET MADE. It comes last. It comes after and through the objective Christ. It is the inward witness to him who lived, labored, died, and rose," God manifest in the flesh." The spiritual operations of God in men's minds and hearts may be traced in Old Testament times. All spiritual life always is by the energy of God's Spirit. And the specialty of the working of the Holy Ghost in the new kingdom is not that he is some new Spirit, but that his agencies of motive, persuasion, and instruction are all taken from the manifested life of the Son of God. He "takes of the things of Christ, and reveals them unto us." Our Lord said of him, "He shall receive of mine, and shall show it unto you." II. THE TRUTH OF THE HOLY GHOST, BEING THE HIGHEST TRUTH, IS THE ONE WHOSE PRACTICAL INFLUENCE IS MOST ESSENTIAL TO HIGH AND HOLY LIVING. We are responsible for attaining the best that can be attained. We are not at the highest when we accept of the truth of Christ for us; that is but a low first step of spiritual apprehension. We have but taken a little step]up when we apprehend the truth of Christ with us. We only gain the wonderful experiences, and reach the highest Christian power, when we know of Christ in us. All growth in the Christian life is response to the life of the Spirit in our souls. Growth (1) in knowledge; (2) in graces; (3) and in the mastery of the soul over the body. His presences and his working in us are the spring of all our impulses to whatsoever is good and wise and true. III. THE TRUTH OF THE SPIRIT, BRING THE HIGHEST TRUTH, IS THE ONE MOST EASILY IMPERILLED. Therefore we should be most jealous of the doctrine and the personal experience of the indwelling of the Holy Ghost. The Christian sin that is of unspeakable sadness is quenching or grieving the Spirit. The sin that hath never forgiveness is sin against the Holy Ghost. The prayer that utters forth to God a soul's innermost agony is this: "Take not thy Holy Spirit from me." The highest truths are always likely to fade first. In the individual experience, and in the Church doctrine, the truth of the Spirit will fade from its place and power long before any dimness seems to pass over the figure of the manifested human Christ. Trees mostly die from the top downward. And the first effect of wearing and weathering is to rub off those delicate touches and tints, which are the highest efforts of the artist, and give the supreme charm to his work. Impress that we may be, like these Ephesians, behind the revelation that has been made for us, or indifferent to it. Then we may pity them, but we must blame ourselves. And we must humble ourselves, and repent, if, knowing of this gentle, awful, gracious, comforting Holy Ghost, we are found neglecting his Divine inworkings. He is the last and highest revelation of God to men; then let us not "grieve the Holy Spirit of God, whereby we are sealed unto the day of redemption." - R.T. Parallel Verses KJV: He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. |
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