The Pulpit Commentary — Acts — Volume 2 — Section 133

wisdom, and wiser by far than Demetrius at all events. So ends in smoke the work of wickedness, the world lincss of the worldly, the self-seeking and avarice of tho man who has far keener foresight for gain and money thau any ea.re, past, present, or to come for truth and re_ligion. The day has been uproar; the human nature of that day has been mere confusion : unseen presences have, however, been in the scene, and still voices at last prevail, which pronounce condemnation on the evil-doing ringleader, which reduco him to shame and humiliation in the eyes of those whose passion he had needlessly excited. and most remarkable of all, which demand and obt3in silence, It is no dim augury of the close of the world's day, when time shall be ripe.-B. Ver. 2.-Progressi(J'fl, in Divine rcvdations. " We have not so much a.s heard whether t 11ere be any Holy Ghost." This is evidently the simple answer of men who kne,v nothin~ 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 Apolios 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. 'Jhey presented the features of a rigorous asceticism, like that of the 'l'herapeutm (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 believedi" 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 Saviour, 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 pie.inly 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 out- line. There was a fulness 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. L 1N THE PRCIGREBSION 01" CHRISTIAN TBUTH1 THE DOCTRINE 01" 'J.'HE HOLY GHOST IS THE HIGHEST REVELATION YET IUDE. It comes last. It comes after and through the objective Christ. It is the inward witness to him who lived, laboured, 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 speciality of the working of the Holy Ghost in the Dew kingdom is not that he is BOme new Spirit, but that his agencies of motive, on. nx. 1-41.J 'l'HE AC'rS OF THE APOSTLES. 137