There are few things in which we are more prone to fail than in the maintenance of the divine standard when human failure has set in. Like David, when the Lord made a breach upon Uzzah because of his failure in putting his hand to the ark, "he was afraid of God that day, saying, 'How shall I bring the ark of God home to me?'" (1 Chron. xiii. 12.) It is exceedingly difficult to bow to the divine judgment and, at the same time, to hold fast the divine ground. The temptation is to lower the standard—to come down from the lofty elevation—to take human ground. We must ever carefully guard against this evil, which is all the more dangerous as wearing the garb of modesty, self-distrust, and humility. Aaron and his sons, notwithstanding all that had occurred, were to eat the meat-offering in the holy place. They were to do so, not because all had gone on in perfect order, but "because it is thy due," and "so I am commanded." Though there had been failure, yet their place was in the tabernacle; and those who were there had certain "dues" founded upon the divine commandment. Though man had failed ten thousand times over, the word of the Lord could not fail; and that word had secured certain privileges for all true priests, which it was their place to enjoy. Were God's priests to have nothing to eat—no priestly food, because failure had set in? Were those that were left to be allowed to starve, because Nadab and Abihu had offered "strange fire"? This would never do. God is faithful, and He can never allow any one to be empty in His blessed presence. The prodigal may wander and squander and come to poverty, but it must ever hold good that "in my Father's house is bread enough and to spare."
"And the wave breast and the heave shoulder shall ye eat in a clean place; thou, and thy sons, and thy daughters with thee: for they be thy due, and thy sons' due, which are given out of the sacrifices of peace-offerings of the children of Israel ... by a statute forever, as the Lord hath commanded." (Ver. 14, 15.) What strength and stability we have here! All the members of the priestly family, "daughters" as well as "sons"—all, whatever be the measure of energy or capacity, are to feed upon "the breast" and "the shoulder"—the affections and the strength of the true Peace-offering, as raised from the dead, and presented, in resurrection, before God. This precious privilege is theirs as "given by a statute forever, as the Lord hath commanded." This makes all "sure and steadfast," come what may. Men may fail and come short, strange fire may be offered, but God's priestly family must never be deprived of the rich and gracious portion which divine love has provided and divine faithfulness secured "by a statute forever."
However, we must distinguish between those privileges which belonged to all the members of Aaron's family, "daughters" as well as "sons," and those which could only be enjoyed by the male portion of the family. This point has already been referred to in the notes on the offerings. There are certain blessings which are the common portion of all believers, simply as such; and there are those which demand a higher measure of spiritual attainment and priestly energy to apprehend and enjoy. Now, it is worse than vain, yea, it is impious, to set up for the enjoyment of this higher measure when we really have it not. It is one thing to hold fast the privileges which are "given" of God, and can never be taken away, and quite another to assume a measure of spiritual capacity to which we have never attained. No doubt, we ought to desire earnestly the very highest measure of priestly communion—the most elevated order of priestly privilege; but then desiring a thing, and assuming to have it, are very different.
This thought will throw light upon the closing paragraph of our chapter. "And Moses diligently sought the goat of the sin-offering, and, behold, it was burnt: and he was angry with Eleazar and Ithamar, the sons of Aaron which were left, saying, 'Wherefore have ye not eaten the sin-offering in the holy place, seeing it is most holy, and God hath given it to you to bear the iniquity of the congregation, to make atonement for them before the Lord? Behold, the blood of it was not brought in within the holy place: ye should indeed have eaten it in the holy place, as I commanded.' And Aaron said unto Moses, 'Behold, this day have they offered their sin-offering and their burnt-offering before the Lord; and such things have befallen me: and if I had eaten the sin-offering to-day, should it have been accepted in the sight of the Lord?' And when Moses heard that, he was content."
The "daughters" of Aaron were not permitted to eat of "the sin-offering." This high privilege belonged only to the "sons," and it was a type of the most elevated form of priestly service. To eat of the sin-offering was the expression of full identification with the offerer, and this demanded an amount of priestly capacity and energy which found its type in "the sons of Aaron." On the occasion before us, however, it is very evident that Aaron and his sons were not in a condition to rise to this high and holy ground. They ought to have been, but they were not. "Such things have befallen me," said Aaron. This, no doubt, was to be deplored; but yet, "when Moses heard that, he was content." It is far better to be real in the confession of our failure and shortcoming, than to put forth pretensions to spiritual power which are wholly without foundation.
Thus, then, the tenth chapter of the book of Leviticus opens with positive sin and closes with negative failure. Nadab and Abihu offered "strange fire," and Eleazar and Ithamar were unable to eat the sin-offering. The former was met by divine judgment; the latter, by divine forbearance. There could be no allowance for "strange fire." It was positively flying in the face of God's plain commandment. There is obviously a wide difference between a deliberate rejection of a plain command and mere inability to rise to the height of a divine privilege. The former is open dishonor done to God; the latter is a forfeiture of one's own blessing. There should be neither the one nor the other, but the difference between the two is easily traced.
May the Lord, in His infinite grace, ever keep us abiding in the secret retirement of His holy presence, abiding in His love, and feeding upon His truth. Thus shall we be preserved from "strange fire" and "strong drink"—from false worship of every kind and fleshly excitement in all its forms. Thus, too, shall we be enabled to carry ourselves aright in every department of priestly ministration, and to enjoy all the privileges of our priestly position. The communion of a Christian is like a sensitive plant. It is easily hurt by the rude influences of an evil world. It will expand beneath the genial action of the air of heaven, but must firmly shut itself up from the chilling breath of time and sense. Let us remember these things, and ever seek to keep close within the sacred precincts of the divine presence. There, all is pure, safe, and happy.
Far from a world of grief and sin,
With God eternally shut in.