What does the Bible say about littering?

As witness of this fact we quote some paragraphs written in one of the London daily papers not long ago. The leader writer had been stirred by a report of vandalism on Ben Nevis, and the fact that nothing of a religious nature was in his mind only makes his remarks more to the point for our purpose.

"If there were no other objections to the doctrines of Socialism, a conclusive one would be found in conduct; for conduct is fundamental to the Socialist hypothesis. Its advocates assume a human nature purged of all its baser elements — one by virtue of which everybody will behave in the best possible way. It is a fallacy, a complete illusion. Nothing will be changed except that the opportunities for misbehaviour will be less restricted. The means to do ill deeds makes ill-deeds done. Take, for example, the bitter complaint that has just been uttered about the vandalism which is being practised by visitors to Ben Nevis — a spot whose majesty should forbid the show of violence. Yet it is asserted that unless something is done, 'the summit of Britain's noblest mountain will soon resemble a refuse dump.' The joy-parties who visit Ben Nevis, it appears, not only leave litter and fragments of food, empty tins and broken bottles in and around the old Observatory. They use the pillars and indicator as pedestals for bottle-targets; and so depart. The only impulse inspired by the splendid vista which is opened out to their eyes, is to make an imitation Aunt Sally range, and indulge their instinct for destruction …

Sustainability is still important. There is no reason to spoil God’s creation, to waste scarce resources or to damage the environment through pollution.

Genesis 2:15, etc. It was from God that the man had received his being, and it was by Him that he was placed in the garden prepared for him — placed there, not to be inactive, but "to dress it and to keep it." How absolute were God's rights over the creature that He had formed! All Adam's rights, as regarded the garden, the earth, and the various tribes of inferior creatures, flowed from the sovereign appointment of Him, whose, equally with Adam himself, they all were. How fitting that there be some test of whether Adam recognised these rights of His Creator: and if there were to be a test, how could there have been one easier or more favourable to man? In Genesis 2:16-17, observe, 1, God's authority — He "commanded the man;" 2, His bounty — "Of every tree," etc.; 3, His prohibition — "Thou shalt not;" 4, His threatening — "In the day," etc. Man is thus fully set in responsibility before that woman is created. She was to share the responsibility with him.

Everything was committed to him, intrusted to his charge in the garden of Eden. Adam had dominion over the earth, and all its treasures, but alas! the one thing that God kept to Himself, as it were in His secret treasure box, man broke open and stole, and he has forfeited in consequence his own life, and all the treasures of the earth. His history since has been the misappropriation of his Lord's goods to his own use. Now, all this brings out that man is in debt to God, and not only that; he is a thief and unfaithful steward that has misappropriated his master's goods.

When we come to the second great narrative in connection with the origin of man upon the earth, we find quite a different thought. As the first narrative brings out divine sovereignty, so the second accentuates human responsibility. Here, evidently, man is seen not merely as the crown upon a creation which was perfect of itself, but as one who, entrusted with dominion over it all, was himself under authority in an absolute way, but whose tenure of headship over the creation depended upon his subjection in absolute obedience to the One who had made him head. Here, too, all is narrowed down to the one central point. We cannot linger amid the groves of Eden, "the garden of delight," where everything was "pleasant to the sight and good for food." We get glimpses of all this, vistas which speak of entrancing delight, which waited upon obedience, as it would fulfil the purposes of God.

We are, however, hastened to the tree of knowledge of good and evil, from which depends not only the fruit, but the whole destiny of man, as the responsible head of creation. All rests upon his obedience. It must do so. There can be no distinction between man and the beasts of the field unless the immense fact of responsibility is fully accepted. The object of God then in giving us this narrative is seen all the more clearly because it is divested of numberless details which we might desire to look into. We are left with the one great fact of our accountability. It is this which shows us our essential immortality, our God-given faculties, which link us with eternity, and with no passing framework of a creation prophetic still of one that is to come. Here too, without doubt, we have a foreshadow of the accomplishment of the purpose of God to bring man into responsible relationship to Himself, where at last He will, not in a childhood innocency which cannot be tested, but after all the outcome of sin and rebellion, find his home in the midst of the paradise of God, where he can enjoy without stint every pleasure spread before his adoring gaze, because he is now linked with One who is the truly responsible Head of it all, the Christ of God.

Finally, on the sixth day, it is the earth produces the living soul, and then the lord of the whole scene, the summit of God's work, is introduced into it, and all is put into his hand. He is to "subdue" and "hold" it "in subjection." Mastery is evidently here a principal thought, as we see it is in what we shall find to be in designed connection with this sixth day's work, — the life of Joseph.

"Let nothing be lost," is the Master's own word to us — a word which should ever he kept in remembrance. "Every creature of God is good, and nothing to be refused." We should carefully guard against all reckless waste of ought that can be made available for human use. Those who occupy the place of domestic servants should give their special attention to this matter. It is painful, at times, to witness the sinful waste of human food. Many a thing is flung out as offal which might supply a welcome meal for a needy family. If a Christian servant should read these lines, we would earnestly entreat him or her to weigh this subject in the divine presence, and never to practise or sanction the waste of the smallest atom that is capable of being turned to account for human use. We may depend upon it that to waste any creature of God is displeasing in His sight. Let us remember that His eye is upon us; and may it be our earnest desire to be agreeable to Him in all our ways.

The Lord who exhibited such plentitude in the provisions He spread before the multitude gave special directions for the care of such overplus as would be found when all needs were met. It is from John only of the four Evangelists that we learn of Jesus saying to His disciples, "Gather up the broken pieces which remain over, that nothing be lost" (John 6:12). That nothing be lost! The Lord would not have us lose His gifts by waste or neglect because we have more than sufficient for the moment. When God gave seven years of plenty in Egypt, it was the spirit of divine wisdom in Joseph that devised efficient measures to gather up the superabundance, and store it for the days of famine. Nothing was to be lost! When the people of Israel reached the land of Canaan, the Lord promised, in view of the rest of the sabbatic year, that He would command His blessing during the sixth year, so that the land might bring forth fruit sufficient for three years (Lev. 25:21). But of what value would this abundance be to the nation, if the bounteous harvest was not carefully garnered? Again, we observe that in spite of profusion nothing was to be lost. In short, the lesson is one of general application. It is not pleasing to God that we should neglect or squander His bounties. To waste is to despise, to lose, His gifts. Economy is not contrary to, but consistent with true liberality, and thrift with benevolence and benefaction. That person who lays by in store as God has prospered him, is the person who is thereby prepared to bestow his gifts bountifully when occasion arises (1 Cor. 16:2).

How much beyond the mere letter is to be read in the commandments is plain in the tenderness of the opening words. To fulfill the commandment not to steal, you must not consent to the destruction or loss of any thing that is your neighbor's. It must be cared for, guarded, and kept for him.

Israel's camp was to be kept clean. Even if some occurrence took place in the night by which a person became unclean, he was to go outside the camp until he was cleansed by the washing of water in the evening (vs.10-11). Also, having no plumbing facilities, a place was to be provided outside the camp where people could go to dispose of their body wastes. They must bring with them some implement with which to cover the waste with earth afterwards (vs.12-13). Thus we are reminded that whatever spiritual good there may be in our lives, there are excesses that must be disposed of. See Philippians 3:8. for God was in the camp, and in His presence there is no place for uncleanness.