CHAPTER XII.
CONSECRATION: WHAT IS IT?
The second step that must needs be taken by those of us who have been living without the Fullness, before it can be obtained, is Consecration, a word that is very common and popular; much more common and popular, it is feared, than the thing itself. In order to be filled with the Holy Ghost one must first be "cleansed," and then one must be "consecrated". Consecration follows cleansing, and not vice versa. Intelligent apprehension of what consecration is, and of what it involves, is necessary to an intelligent consecration of oneself.
1. Sanctification.
Consecration is another word for sanctification. Many people have a confused idea as to what sanctification really is. It must be borne in mind that we are not considering the theological term sanctification, but the use of the New Testament word "sanctify," "sanctification." No one would confound "consecration" with "cleansing," and yet many confound "sanctification" with "cleansing." To "sanctify" is to purify, to cleanse, to make holy, they tell us. But the idea of purification, of cleansing, of separating from sin, is not in the N. T. word "sanctify" at all. "The very God of peace sanctify you wholly" (I Thess. v. 23). That does not mean "purify" you, separate you from sin, as a glance at two other passages, in which the same word occurs, will show. "For their sakes I sanctify Myself" (John xvii. 19). "Sanctify in your hearts Christ as Lord" (I Pet. iii. 15, R. V.), where it cannot mean purify, separate from sin. In these passages its true meaning is very apparent—to "set apart for a holy use," to "separate to God," to "consecrate." To "cleanse" is to separate from sin, but to "sanctify" is to separate to God, to set apart for God that which has already been separated from sin. We cannot set apart to a holy use (consecrate) that which is not cleansed. Hence we see why it is that "cleansing" must precede sanctification or consecration, "that He might sanctify it, having cleansed it" (Eph. v. 26, R. V.). "Sanctification" is not identical with "cleansing," but it is its complement. "We have been sanctified through the offering of the body of Jesus Christ once for all" (Heb. x. 10). "Wherefore Jesus also, that He might sanctify the people through His own blood, suffered without the gate" (Heb. xiii. 12). From these passages we gather that it is by the Blood of Jesus we are sanctified, set apart to God. This is another function of the precious Blood, in addition to the one we have already been considering, viz., cleansing from the guilt of sin.
2. Surrender.
"In conversion," says Dr. Chalmers, "God gives to me, but in consecration I give to God." Every one knows that conversion should have experimental acquaintance with consecration.
"In full and glad surrender,
I give myself to thee."
Consecration, then, involves surrender—total, absolute, unconditional, irreversible. This is Paul's teaching in Romans: "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service" (Rom. xii. 1). These people had already given their souls to God, and now the apostle insists on their giving their "bodies" too. "Yield (R. V., Present) yourselves unto God as those that are alive from the dead" (Rom. vi. 13). Life first, then sacrifice. Have we life in Christ? Then it is imperative that we "yield," "present" ourselves unto God. It is not a matter of individual choice or taste or convenience; but every one that has been quickened from the death in trespasses and sins is commanded, yes, commanded, to "present himself to God." Have you obeyed this command? If not, why not? God excuses no one. Had it not better be attended to now? Yes, before you read another line!
It follows as a corollary that if we yield ourselves, we yield everything else to God; nothing is withheld. What loss we suffer because we will hold back some little thing! A little child was one day playing with a very valuable vase, when he put his hand into it and could not withdraw it. His father, too, tried his best to get it out, but all in vain. They were talking of breaking the vase, when the father said, "Now, my son, make one more try; open your hand and hold your fingers out straight, as you see me doing, and then pull." To their astonishment the little fellow said, "Oh no, pa; I couldn't put out my fingers like that, for if I did, I would drop my penny." He had been holding on to a penny all the time! No wonder he could not withdraw his hand. How many of us are like him! Drop the copper, surrender, let go, and God will give you gold.