Memorial Pillars
J. Marrat. Deuteronomy 27:2-3 And it shall be on the day when you shall pass over Jordan to the land which the LORD your God gives you… On the boundary line between European and Siberian Russia there is a square pillar of brick bearing on one side the coat-of-arms belonging to the province of Perm in Europe, and on the other side the coat-of-arms belonging to the province of Tobolsk in Asia. That pillar has more sorrowful associations than any other pillar in the world. For many years the exiles to Siberia had to pass it, and there bade a long farewell to home and country. Strong men wept; some pressed their faces to the loved soil they were leaving, some collected a little earth to take with them to their new abodes, and some passionately kissed the European side of the pillar. The plaister on the bricks was covered with inscriptions, plaintive and pathetic as the epitaphs in a graveyard. Moses thought of pillars which were to have not a mournful, but a joyful significance. The stones were afterwards set up by the people as memorials of God's work on their behalf. The stones were to be a perpetual memorial of indebtedness to God for rescue from slavery and guidance to prosperity and honour. The disciples of Christ have experienced a change wonderful as that experienced by the Israelites. They have passed from bondage to liberty, from darkness to light, from moral debasement to spiritual glory. They are not to boast as if by their own endeavours they had wrought out the salvation in which they rejoice, but gratefully to confess that God has made them what they are. They are themselves to be monuments of God's power such as all can see and understand. Something more is needed from them than activity in setting up great stones as abiding witnesses of the great revolution in their life. They are to stand before the world as witnesses of God's saving, hallowing work in the human soul. The stones the Israelites were to set up were to be plaistered, and the law written on the plaister. There was a deep significance in the words thus inscribed. The people would be reminded by them that though they were out of the wilderness they had not ceased to be under the law. The horrors of Egyptian slavery would have been better for them than luxurious life in Canaan unrestricted by Divine precepts. The written stones were an attestation of God's supremacy over them, and as a restraint from the moral laxity to which they would be tempted when at ease amid "the limpid wells and orchards green" and all the other charms of the land "where Abraham fed his flock of yore." The disciples of Christ are to be as pillars inscribed with the law of the Lord. They do not bear the words of the ceremonial law, nor are they under direct obligation to bear those of the social law enacted in the wilderness. It is the moral law they bear as a sacred inscription on their life. Special prominence is to be given to the two great commandments, love to God and love to man, which, according to the teaching of Jesus, include the whole of the Decalogue. Faith in Christ does not mean freedom from the law as a rule of life. Truth, honesty, amiability are as much required in members of the Church as if those qualities were the sole condition of salvation: evangelical righteousness implies practical righteousness. (J. Marrat.) Parallel Verses KJV: And it shall be on the day when ye shall pass over Jordan unto the land which the LORD thy God giveth thee, that thou shalt set thee up great stones, and plaister them with plaister: WEB: It shall be on the day when you shall pass over the Jordan to the land which Yahweh your God gives you, that you shall set yourself up great stones, and plaster them with plaster: