WHY IS IT FOUND HERE?
And the reply is twofold. There is the Divine side. Flowing from God's heart of love first came the privilege of Nazarite consecration; and then, by the act of consecration, His loving heart is so gladdened that it further overflows in these rich benedictions.
Looking, on the other hand, at the human side, we may learn that the soul which is fully consecrated always receives the blessing of God. Where that blessing is not enjoyed, there is always something unreal or defective in the consecration. It may be that we have separated ourselves to carry out our own will, or thought, or plan of service, instead of surrendering ourselves and our will, to learn and to do His will. But it is real consecration to GOD that puts us into the position in which He can pour out His richest blessings upon us.
The prodigal was a son of the father all the time; but when he preferred his will to the will of his father, his way to the way of his father, his management of his share in the property to his father's management, it issued but in ruin and misery—in hunger and nakedness and shame. The fact that he was a son was of no avail to him in the "far country," in the place of self-will and self-management. But as soon as he arose, and with true repentance and submission came back to the father's house, willing to serve, and to do his father's will, he found himself restored to his father's heart, and to all the privileges of sonship: the fatted calf was killed, the best robe was put upon him, once more he had shoes on his feet and a ring on his hand, and joy and gladness filled the home.
How many Christians there are who, in their self-will and attempted self-management, find themselves day by day full of sorrow, or full of care. Trying to keep themselves they are not kept; trying to be happy they are often unhappy; trying to succeed they fail; and they can but confess that their life is very different from that ideal life described in Ps. lxxxix. 15-18:
Instead of this many practically know very little of peace "which passeth all understanding," of joy that is literally "unspeakable"; adjectives far more moderate would be found strong enough to express all they know of oft-troubled peace and intermittent satisfaction and happiness. Many there are who fail to see that there can be but one lord, and that those who do not make God Lord of all do not make Him Lord at all. The slightest reservation in our consecration shows that we hold ourselves as our own, and consequently at liberty to give Him as much or as little as we think fit. If we recognize Him as Lord and Master, we have nothing to withhold, and nothing of our own, for we, and all we have, are already His. But then, in return, all He has, and all He is, become ours. Oh! blessed Portion! Who would not wish henceforth to have no private property in himself—in his members—in his possessions—in his family—in his affections; but, in fullest consecration, to acknowledge and recognize God's right and to be no longer a robber of God?
"And the Lord spake unto Moses, saying, Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel ... And they shall put My Name upon the children of Israel; and I will bless them."
Here we have the blessing that God delights to give to those who have dedicated themselves and their all to Him. Before considering it in detail, let us notice, first, how spontaneous and unsought is this blessing from God—the Lord commanded Aaron and his sons to bless Israel, to put His Name upon them; and declared His own unalterable purpose, "I will bless them." And then, let us ask ourselves the question, what is