Divine plan of the ages (page 2)

AUGUST, 1940 BIBLE STUDENTS MONTHLY

A COVENANT BY SACRIFICE

"Gather my saints together unto me ; those that have made a covenant with me by sacrifice." Psa. 5O:5

It is only as we reach the higher ground of the New Testament that the true nature of the consecrated life comes to view. All standards and forms of consecration preceding the life and death of Jesus had been formal and ceremonial only, introduced to last only until the times of reformation which followed Jesus' resurrection and ascension to heaven. With Jesus came the beginning of the "better" things —which better things will not be complete till, through a new Covenant. Israel first, and then the whole world, has been brought into conformity with the Will of God.
But, when we have reached that higher New Testament ground, even then it will be only as we understand and appreciate the nature of the fundamental opposing moral qualities of holiness and sin, and the way these principles work out in daily life, that we shall realise to the full what consecration actually means. We shall find every thought, word, and deed involved in that act of dedication which we describe by the word "consecration." It could be an easy matter for us to make a grievously uncharitable mistake on the question of "consecration." Differences of temperament as well as of Christian growth and attainment could easily dispose us to think that those of lesser stature in Christ were not consecrated at all, or were inattentive to their covenant vows. We might be too ready to measure another by our own standards, and expect him to toe our own line.

A deeper appreciation of what is involved in consecration will show us that it may mean more to some than to others, and that more is required of some than of others. The dictionary defines consecration'' to mean "the act of setting apart to a holy use— to hallow; to devote." This definition may be understood readily enough of a building or a plot of land set apart for religious purposes, or even of a man who withdraws himself from all secular callings, and applies himself exclusively to a religious life.

This however, does not exhaust the meaning of the New Testament usage, for every true believer in the Lord. whether in "holy orders" or not is exhorted by (he Lord and His Apostles not only to offer himself in consecration, but also to maintain that attitude of devotedness so long as life shall last. The unordained "lay" believer is no less exhorted to consecration than his clerical brother—and that exhortation applies while he follows his ordinary secular calling in life. Hence, New Testament usage is wider in its meaning than the dictionary definition. The employment of the words "consecrate" and "consecration" brings into use another set of terms, derived from Latin sources, to supplement the Anglo-Saxon and Greek terms already used. We have thus three sets of synonymous words by which we may describe the act of full surrender to God, and the life of obedience which should follow. The word consecrate" corresponds to the Anglo-Saxon ''Hallow" (or holify) and the Greek "sanctify"; while "consecration" is equivalent to the Anglo-Saxon "holy" and the Greek / "sanctilication."

Thus a "consecrated life" is the same thing as a "holy life" or a "saintly life."
Now it is quite proper to ask "To what or whom is the consecrated object devoted? and to what degree is it devoted?" The reply might be that the follower of the Lord is devoted to the Will of God, to1 live or to die, according to His good pleasure. That is a good answer and in every way correct so far as it goes. But it needs further amplification and definition. What! is the Will of God? Is it something that may be known with precision? The Will of God has many phases or manifestations ranging from its local application in the small sphere of a single life to the vast universal plan that embraces the whole Creation. The Will of God provided for Calvary and all that is associated with that sublime sacrifice. But it did not begin with Calvary, nor with Sinai, nor with Abraham's call, nor yet in Eden, but far back along the highway of time, when God purposed that all things in heaven and earth should for all time be made subject to Christ (Col. 1 : 20. Eph. I : 10). This is an expression of His Will, comprehensive and absolute—towards which all succeeding Ages are contributing their quota— hence the call of Abraham with its unalterable Promise, the thunders and Covenant of Sinai, and even the tragedy of Calvary,are but outstanding steps by the way to that far-off Divine event to which the whole creation moves. From those far distant days the eternal God made known that He had found One in whom Divine wisdom could have everlasting confidence to "Head-up" both righteous beings, and righteous principles.

That in its largest sense is the Will of God; but every stage of the development to that distant end is also accomplished according to the same over-ruling Will. In consecration we behold a new and proper relationship of that sovereign Will to the small circle of an individual life. It brings the heart of a thenceforth willing child into alignment with its Father's good pleasure. The Will of God existed and pre-dated that little life by many ages but that act of submission brings that eternal Will into that little life to direct and use it for God's own ends. Consecration has brought that little life into alignment and harmony with an eternal purpose. It is here that the fundamental moral issues underlying the whole Divine programme come into view, and give to the "act" and "life" oF consecration their proper" setting5 and value. It is very, very necessary to realise (with a very full realisation) that consecration relates the surrendered being to one side of the most intense antagonism which the whole wide universe, and the whole round of time has ever witnessed or can ever witness, between the fundamental principles of sin and holiness, and between the two outstanding spirit beings who are their principal protagonists. God's Will is no "hole-in-the-comer" matter—it is no parochial affair. It is universal in its sphere, and will ultimately involve everyone and everything.

From anarchy and despotism flee, Endowed with strength and beauty tranquilising,
Like some fair island of a tropic sea. Six thousand years of tyranny are ended,
Six thousand years of misery and pain. And now before us dawns the vision splendid,
The longed-for glory of Messiah's reign. From Zion peace and truth are ever flowing
In streams beneficent to all mankind, New life and hope and happiness bestowing,
Hearing and eyesight to the deaf and blind. The wilderness and solitary places
With joy abound and "blossom as the rose," And nature's wise and loving hand effaces
The last dark evidence of human woes. Released from Satan's rule the world is wending
Its eager way to Paradise again. And Truth and Righteousness and Love are blending
In one great Brotherhood of the sons of men. And all shall know the Lord and to Him render
The praise and worship due unto His name, And own with solitude His mercies tender,
His wisdom magnify. His love proclaim, Mankind in harmony and love progressing
Along their spacious, unimpeded way, Beneath Divine authority and blessing
Shall gain the sunlight of the perfect day, - The Coming Age (W.H.P.)

Divine plan of the ages

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