you must not leave the body on the tree overnight, but you must be sure to bury him that day, because anyone who is hung on a tree is under God's curse. You must not defile the land that the LORD your God is giving you as an inheritance. Sermons
The criminal who had committed a sin worthy of death, and was put to death under the law, was viewed as dying under the ban or curse of God. When the crime was very execrable, and the criminal might be regarded as perishing under God's most awful curse, the fact was intimated by exposing the body on a tree. Compare the old custom of hanging a notorious criminal in chains. The placing of the body on a tree was not that which made the person accursed, but was an external sign or token of his being an accursed one. It was, therefore, a singular and striking feature in God's providential arrangements, not only that the death of Christ should be brought about as a result of judgment passed on him by the constituted authorities of his nation, pronouncing him guilty of the worst of all crimes under the theocracy, that of blasphemy, but that in the manner of his death even this external token of ignominy should not be wanting. In this act, the placing of Jesus on the cross, the sin and madness of the world were overruled, as in several other instances ( Matthew 27:25, 29, 42; Mark 15:27, 28; John 11:50), to give unwitting expression to the highest truth. "Christ hath redeemed us from the curse of the Law, being made a curse for us; for it is written, Cursed is every one that hangeth on a tree" ( Galatians 3:13). The crucifixion of Jesus signifies to us: 1. The world's judgment upon Christ. It put him to death as one accursed of God. It treated him as the worst of malefactors, and interpreted his death upon the cross as a sure token of God having forsaken him (Matthew 27:43). To many it may have appeared as if the inference were just. The Sanhedrim had convicted him of blasphemy, and their verdict seemed confirmed by the failure of Christ to deliver himself out of their hands. A true Christ would not thus have succumbed before his enemies. The cross was the refutation of his claims, and the proof of his being an impostor, justly doomed to die. "We did esteem him stricken, smitten of God, and afflicted" (Isaiah 53:4). The world was wrong, for Jesus was never dearer to his Father than in that hour when he hung upon the tree; but, in a sense unknown to itself, it gave utterance to a truth. 2. Christ's submission to a cursed death for the world. The subjection of the sinless Christ to the death of the cross is a fact which requires explanation. If the world put him to death as one accursed, it is none the less true that he voluntarily submitted to this suffering and ignominy, and that the Father permitted him so to be "made a curse." A yet more mysterious feature in the death of Christ is that, in the direst hour of his agony, the Father seemed to side with the world, by withdrawing from him the light and comfort of his presence (Matthew 27:46). Christ was dealt with by Heaven, not less than by men, as One under a curse; if not a sinner, he was treated as if he were one. The apostolic writings lay stress on this as a fact of essential importance in the work of Christ for man's salvation (2 Corinthians 5:21; Galatians 3:13). Subjection to the curse of the Law in the name of the world of sinners with whose lot he had identified himself, was not all that was necessary for their redemption from that curse, but it was involved in what was necessary. Any theory of atonement which leaves out the recognition of Christ "made sin" for us by voluntary endurance of sin's doom, must, on scriptural grounds, be pronounced at least incomplete. - J.O. He that is hanged is accursed of God. I. HANGING A DISGRACEFUL PUNISHMENT. The body was exposed to insult and assault. Shameful deeds were kept in public memory, and the dead was a spectacle to the world. It was only inflicted on most infamous offenders. Cicero calls it a nameless wickedness. Its pain and disgrace were extreme. II. HANGING A DEFILEMENT OF THE LAND That thy land be not defiled. The vices of the living and the bodies of the dead defiled the land (Numbers 35:34). 1. Physically it would be defiled. In the hot climate its decomposition would injure the health and peril the life of others. 2. Morally, as the land of Jehovah, it would be polluted. Remembrance of crime would harden the heart and breed familiarity. III. HANGING A WARNING TO OTHERS. The punishment was designed to deter others. They saw the terrible consequences of guilt. Alas! "hanging is no warning," and men leave the very gibbet or the gallows to commit their crimes. IV. HANGING A TYPE OF THE DEATH OF CHRIST (Acts 5:35; Galatians 3:13). 1. He became our substitute. 2. He was buried in the evening (John 19:31). 3. As the land was cleansed by removal of curse, so the conscience and the Church purified by Christ. () I. A SHAMEFUL DEATH AWAITS ABOMINABLE CRIME. "Worthy, of death," lit., if there be on a man a right of death, "he was hanged upon a tree." II. PUBLIC IGNOMINY EXPRESSED IN THIS SHAMEFUL DEATH. Penalty for crime, detestation of the perpetrator, and the curse of God. III. THE DESIRABILITY OF TAKING AWAY THE MEMORY OF THIS SHAME. "He shall not remain all night," take him down from the tree and bury him; blot out his name and remove the curse. IV. CHRIST ALONE REMOVES THE CURSE. The best of men treated as one of the vilest, died the just for the unjust, "who His own self bare our sins in His own body on the tree." (). People Levi, MosesPlaces Beth-baal-peorTopics Accursed, Anyone, Body, Bury, Certainly, Corpse, Curse, Cursed, Defile, Defiled, Desecrate, Esteemed, Gives, Giveth, Giving, God's, Ground, Hang, Hanged, Hanging, Heritage, Hung, Inheritance, Lightly, Overnight, Reproach, Rest, Sure, Surely, Tree, Unclean, Undergoes, WiseOutline 1. The Atonement for an Unsolved Murder
10. The usage of a captive taken to wife
15. The firstborn is not to be disinherited upon private affection
18. A rebellious son is to be stoned to death
22. The malefactor must not hang all night on a tree
Dictionary of Bible Themes Deuteronomy 21:23 4528 trees
5025 killing
5322 gallows
5879 humiliation
5947 shame Deuteronomy 21:18-23 7346 death penalty Deuteronomy 21:21-23 5485 punishment, legal aspects Deuteronomy 21:22-23 2411 cross, predictions Library The Dead Christ
It was not usual to remove bodies from the cross immediately after their death. They were allowed to hang, exposed to the weather, till they rotted and fell to pieces; or they might be torn by birds or beasts; and at last a fire was perhaps kindled beneath the cross to rid the place of the remains. Such was the Roman custom; but among the Jews there was more scrupulosity. In their law there stood this provision: "If a man have committed a sin worthy of death, and he be put to death, and thou hang …
James Stalker—The Trial and Death of Jesus ChristA Condensed Guide for Life
'My son, if thine heart be wise, my heart shall rejoice, even mine. 16. Yea, my reins shall rejoice, when thy lips speak right things. 17. Let not thine heart envy sinners: but be thou in the fear of the Lord all the day long. 18. For surely there is an end; and thine expectation shall not be cut off. 19. Hear thou, my son, and be wise, and guide thine heart in the way. 20. Be not among winebibbers; among riotous eaters of flesh: 21. For the drunkard and the glutton shall come to poverty: and drowsiness …
Alexander Maclaren—Expositions of Holy Scripture Second Great Group of Parables.
(Probably in Peræa.) Subdivision D. Parable of the Lost Son. ^C Luke XV. 11-32. ^c 11 And he said, A certain man had two sons [These two sons represent the professedly religious (the elder) and the openly irreligious (the younger). They have special reference to the two parties found in the first two verses of this chapter --the Pharisees, the publicans and sinners]: 12 and the younger of them [the more childish and easily deceived] said to his father, Father, give me the portion of thy substance …
J. W. McGarvey—The Four-Fold Gospel Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the …
J. W. McGarvey—The Four-Fold Gospel Messiah Suffering and Wounded for Us
Surely He hath borne our griefs, and carried our sorrows: ..... He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. W hen our Lord was transfigured, Moses and Elijah appeared in glory and conversed with Him. Had we been informed of the interview only, we should probably have desired to know the subject of their conversation, as we might reasonably suppose it turned upon very interesting and important …
John Newton—Messiah Vol. 1 Mothers, Daughters, and Wives in Israel
In order accurately to understand the position of woman in Israel, it is only necessary carefully to peruse the New Testament. The picture of social life there presented gives a full view of the place which she held in private and in public life. Here we do not find that separation, so common among Orientals at all times, but a woman mingles freely with others both at home and abroad. So far from suffering under social inferiority, she takes influential and often leading part in all movements, specially …
Alfred Edersheim—Sketches of Jewish Social Life Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion.
(Friday. Toward Sunrise.) ^A Matt. XXVII. 15-30; ^B Mark XV. 6-19; ^C Luke XXIII. 13-25; ^D John XVIII. 39-XIX 16. ^a 15 Now at the feast [the passover and unleavened bread] the governor was wont { ^b used to} release unto them ^a the multitude one prisoner, whom they would. { ^b whom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing …
J. W. McGarvey—The Four-Fold Gospel The Morning of Good Friday.
The pale grey light had passed into that of early morning, when the Sanhedrists once more assembled in the Palace of Caiaphas. [5969] A comparison with the terms in which they who had formed the gathering of the previous night are described will convey the impression, that the number of those present was now increased, and that they who now came belonged to the wisest and most influential of the Council. It is not unreasonable to suppose, that some who would not take part in deliberations which were …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Crucifixion.
Subdivision D. Jesus Found to Be Dead. His Body Buried and Guarded in the Tomb. ^A Matt. XXVII. 57-66; ^B Mark XV. 42-47; ^C Luke XXIII. 50-56; ^D John XIX. 31-42. ^d 31 The Jews therefore, because it was the Preparation, that the bodies should not remain on the cross upon the sabbath (for the day of that sabbath was a high day ), asked of Pilate that their legs might be broken, and that they might be taken away. [According to rabbinical writing a few hours before the Sabbath were called the Preparation; …
J. W. McGarvey—The Four-Fold Gospel Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf. …
John Edgar McFadyen—Introduction to the Old Testament Links Deuteronomy 21:23 NIV
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