DEVARIM

Words [of Moses]

13 And thou shalt have a paddle [shovel] upon [in addition to to] thy weapon; and it shall be, when thou wilt ease thyself abroad [relieve thyself outside], thou shalt dig therewith, and shalt turn back and cover that which cometh from thee:

The Law of Moses provided even for sanitation in a way that was the most effectual of all sanitary methods from what is called the hygienic point of view, and at the same time, as a type, yielded some interesting suggestions concerning the perfect state that is coming.

The uncleanness and stench of military camps are well known in times of war. This was provided against during Israel's journey in the wilderness by the direction contained in Deut. 23:13--which was probably acted on when they settled in their land.

The system of earth closets is considered in our day the best method of disposing of nightsoil. The principle of the earth-closet (covering up at once with a layer of mother earth) is the principle of the Mosaic enactment. The earth, by its chemical action, soon absorbs the rejected elements, and turns into an earth-enriching manure that which by a bungling treatment easily becomes a source of disease.

It is far better than the modern systems of disposing of sewage. If it cannot be carried out under modern conditions in great cities, it is because the modem system of banishing the people from the land and huddling them together in masses at great centres does not admit of it. Men are beginning to see that this system itself is as much a mistake as the systems of sewage, and that the best conditions for mortal population are those prescribed by the Law of Moses.

While they have begun to see this, they have not begun to discover how the system is to be altered. This is beyond their power. God will alter it in the day when He fulfils His promise to set up a Kingdom that will break in pieces all others, and stand for ever, as the everlasting refuge of man for the glory of God.

The "the isles shall wait for his law", They will say, "He will teach us of his ways and we shall walk in his paths", But His name must be hallowed and His will be done before the blessedness can come. This will result from the judgments which will teach the world righteousness. A clean, holy, happy earth will then outspread itself to view everywhere to the joy of righteous men.

But what suggestion of the perfect day is there in the Mosaic method of sanitation? What type can we see in this? The comment associated with the injunction may help us'

"Therefore shall thy camp be holy, that he see no unclean thing in thee",

While this was a word of practical direction for the time then present for Israel, we cannot err in seeing a typical significance in so striking an element of a law which was "a shadow of good things to come". We read in the Apocalypse (20:9) of "the camp of the saints"--the camp of the holy ones--in the happy day.

This is a camp in which no unclean thing is seen: "There shall in nowise enter into it anything that defileth". While this applies to the moral characteristics of those admitted, it is true physically as well. All who "enter therein" are incorruptible in nature. They require no longer to say,

"He shall change our vile body that it may be fashioned like unto his glorious body",

because this has been done. They can now exult historically that though "sown in dishonour" they have been

"raised in glory: sown in weakness, raised in power: sown a natural body, raised a spiritual body",

A corruptible and unclean body is no longer their experience. All that has been buried away in the earthy experience of the past. By the weapon which they used--"the sword of the Spirit" --is the change which has caused "this corruptible to put on incorruption".

Law of Moses Ch 31.

A Visit to Israel's Camp

The people in response to the invitation brought too much material, and a proclamation had to be made throughout the camp to stop the supply. This suggests the thought that only so many people are wanted to form the final tabernacle, and that the hour will come when, in the language of the parable, the door will be shut, and no more guests invited to the marriage supper. Now is the day of our opportunity. Let us make diligent use of it in making "our calling and election sure."

Having thus hovered on the outskirts of Israel's camp and considered the tabernacle at a distance, let us walk through the lanes of tents and get near to it for a close inspection with a view to the understanding of its detailed significances. When we get to it, we find ourselves shut off from it by a curtained wall surrounding it on all sides. The wall is about 8 feet high and about 150 feet long on the two sides and 75 feet long at the ends. The wall is formed by linen hangings suspended on 60 pillars placed at regular distances.

The pillars have silver capitals and silver hooks to hold the curtains. Otherwise they are made of brass and stand in brass sockets let into the earth, and are secured by cords fastened to pins stuck into the ground. There is an entrance at the east end consisting of a loose curtain of rich coloured needlework wrought on the linen. These curtains are hung on four pillars. You cannot enter the tabernacle enclosure except through this four-pillared curtained door. All this shows we are outside the divine encampment by nature.

Walls of righteousness (the fine linen hangings) shut us out. We are sinners, and we cannot go in but by the curtain door whose basis is also fine linen but on which are embroidered blue, purple, and scarlet, representing the righteousness wrought out for us in Christ: blue, healing, "by his stripes we are healed;" ...scarlet, sin, "he was made sin for us who knew no sin;" and all on the basis of his perfect righteousness: "he loved righteousness and hated iniquity."

But what are the four pillars on which this admitting curtain is hung? On whom does the testimony for Christ to the world depend? On Matthew, Mark, Luke, and John. This is a fact. Is it the fact signified by the pillars? Perhaps.

And now we present ourselves at the gates of the court for admittance. If we have no sacrifice, we are informed we cannot be admitted. Just inside the door, a few steps inward, is a large altar of brass, on which we perceive the consuming parts of sacrifices. On this altar we must bring a sacrifice to be laid before we can approach the holy enclosure. Is there any mistaking this lesson? God will only be approached with offered blood. Why?

"I will be sanctified in them that approach unto Me."

In what way does the offering of shed blood honour God and humble man? The blood is the life. As sinners we are under the condemnation of death. The offering of blood is the acknowledgment of our position, and the vindication of God's righteousness in our humiliation. This demand for sacrifice is one of the most emphatic assertions of God's holiness and supremacy in connection with the Mosaic ritual, and one of the most graphic and telling humiliations of man that it would be possible to devise.

This is one of the secrets of the distaste which most people feel towards the whole system; and at the same time one of the most powerful sweetnesses it has for those who believe. Those who believe see in it the beauty of mercy on the foundation of God's exaltation, in both of which they find pure pleasure. The other class see in it only fault-finding and gloominess. Christ is the fulfilment of the whole significance.

"He took away sin by the sacrifice of himself,"

clad in the very nature that sinned. Through him we have mercy and hope, and invitation to approach reconciled as sons and daughters. Without him, and apart from faith in his blood, God will not regard any man.

The Christadelphian, Jan 1890