You must not ruin the land the Lord your God is giving you as your own. You must not defile your land that the Lord your God is giving you as an inheritance. Then you must not leave the body on the pole all night. Make sure you bury it that same day. You must not desecrate the land the Lord your God is giving you as an inheritance. You should be sure to bury him on the same day for he who hangs is cursed by God. So do not make your land unclean which the Lord your God is giving you.
You must bury the body that same day, for anyone who is hung is cursed in the sight of God. In this way, you will prevent the defilement of the land the Lord your God is giving you as your special possession. You must not defile the land that the Lord your God is giving you for possession. His nevelah shall not remain all night upon the etz, but thou shalt in any wise bury him that day; for he that is talui hanged is under Kilelat Elohim curse of G-d ; that thy adamah be not defiled, which Hashem Eloheicha giveth thee for a nachalah [ see 2Sm ; Yn ; Ga ].
His body is not to remain all night on the tree—instead you must certainly bury him the same day, for anyone hanged is a curse of God.
You must not defile your land that Adonai your God is giving you as an inheritance. Bury it that same day because everyone who hangs is cursed by God. Otherwise you will defile the ground the Eternal your God is giving you to live on. Previous Deuteronomy Top. All rights reserved. Used by Permission. Used by permission.
The One Who came to replace Moses. The writer of Hebrews says:. Hebrews KJV God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds….
We have a Word from God, and it comes to us through His Son. Some of that Law was just for Israel. Some of that Law was for every person. And some of that Law was prophetic. The Law we look at today is to Israel, but it is also Prophetic. And — spoiler alert — it will tie in to Jesus! I have never preached this text before but I have heard it preached.
I heard one preacher say that this Scripture was a mystery to the ancient Jew because it spoke of crucifixion — and Jews never executed anyone by crucifixion. When I heard that it made sense, and I filed it away. The Jews were directed by God to stone those guilty of capital offenses. God cherishes life. God said:. Life is precious because God is the Giver of life. There are allowances in Scripture where the state can order the death of the murderer, or the state can command war. In such cases death is justified.
But God never wanted anyone to rob another of his life without just cause. This is murder. This is a violation of the 6 th Commandment — Thou shalt not murder. When someone murdered — which was a sin worthy of death — then that person was stoned with stones until they were dead Leviticus Only God is to take life, for life belongs to God. Among the ancients when a person committed a crime worthy of the death penalty that person was killed, then their corpse was hung on a tree.
Deuteronomy KJV And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree…. Life Is Sacred. A person guilty of death was killed, and then their body was hung on a tree. This was to act as a warning against anyone else committing the same act. It became a common practice to put a sign above the convict telling all who saw his body what crime he committed.
We find this practice of hanging a dead body on a tree report first among the Egyptians. Genesis KJV Yet within three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree …. The body was on display as a warning to others not to commit the same crime. The Bible tells us that King David killed the man who murdered King Saul , and had his body hung on a tree 2 Samuel God allowed this grisly sign because He wanted it to be understood by all how sacred life is.
There was no where to hide. That person hanging bore the shame of exposed guilt. Deuteronomy KJV His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; for he that is hanged is accursed of God; that thy land be not defiled, which the LORD thy God giveth thee for an inheritance. The Tree was not used to kill the criminal, but it was used to display the criminal see also 2 Samuel and Numbers However, the body was not to be left hanging past the end of that day.
But God did not want His people to ever forget that every life has value. To allow the body to hang on the tree beyond a day is to become cruel, heartless, vindictive. Furthermore God did not want that body to bring disease or pollution to others. But God wanted us to know. God Condemns Sin! Sin Takes Life! God Cherishes Life. Sin Separates Us From God! As I mentioned before the Law that God gives in the Old Testament has portions that relate to Israel only, portions that are Prophetic, and portions that apply to us today.
So how does this text apply to us today? John KJV … as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: 15 That whosoever believeth in him should not perish, but have eternal life.
How did God handle this blasphemy? God sent snakes into the camp, and the snakes bit the people, and many died. Sin brings death. The Bible repeatedly shows us what Romans tells us:.
As the people suffered because of sin they repented, and cried out to God. Nicodemus was well aware of this Old Testament story. God told Moses to make a snake out of bronze, and put it on a pole. Lift it up above the heads of the people. He compared Himself to that snake on a pole. Jesus said:. The Son of Man must be lifted up , that whosoever believes on Him shall not perish, But have eternal life. No one knew what Jesus meant at this time, but He was introducing salvation to all who would believe on Him.
Jesus used this same phrase again. He said:. Father, save me from this hour: but for this cause came I unto this hour. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. He knew what it would cost Him. But even in the case of this Canaanite king who has been punished by God with utter destruction, Joshua is careful to remove his body and bury it under a stone monument before nightfall The curse of God which is drawn down upon human persons through sin affects not only the person involved or even that person and their community.
Sin is an infection. Things tainted by sin are treated in the same manner and according to the same purity regulations as those tainted by disease or mildew. Sin, and the curse that it brings, can be communicated from person to person and infects areas and objects and even the land.
It must not only be forgiven as a transgression, but it requires purification. When the curse is more fully elaborated at the conclusion of the Torah in Deuteronomy , human wickedness is described as affecting the sky and the soil v. It is likewise directly associated with disease v. It is this association that produces the close link between healing and the forgiveness of sins throughout the Gospels.
It has been common for centuries in the West to read these references on a surface level as referring to a form of substitution. These substitutionary ideas, however, miss the point of the way in which sacrifice in general, and atoning sacrifice in particular, functioned in Israelite and Second Temple Jewish religion. What the Torah and the other Hebrew scriptures describe in narrative was enacted, made real, and participated in by the community through ritual.
At the core of ritual is enacting future possibilities. Positive future possibilities are enacted to bring them to pass. Negative future possibilities are enacted in order to ward them off.
Within most ancient cultures, the lines between religious ritual and ritual magic is more or less blurred. Nor was ritual viewed as grounded primarily even in the repairing of the relationship between God and the community, though this was a secondary effect. Ritual was aimed at the transformation of human life as persons and as community. Positive future possibilities were not guaranteed by correct ritual performance, nor were negative futures warded off as by a fetish.
When Israel took that view in its ritual life, Yahweh was quick to call for an end to sacrificial ritual cf. Amos Rather, ritual was a participatory means by which the people themselves came to repudiate negative future possibilities and embrace positive ones and this expressed itself in moral action.
We as modern people take for granted that there is a connection between religion and morality, but this close connection made Israelite and Jewish religion peculiar among the nations.
The curses of Deuteronomy, the curse of the Law, can be summarized under two heads. The first, and perhaps most obvious, is death. The second is exile and abandonment to slavery to hostile foreign powers. Both of these are seen in the curse placed upon Adam in Genesis 3, and written large as applied to Israel as a nation. These two fates ultimately befell Israel and Judah respectively.
Within the ritual of the Day of Atonement Lev 16 , both of these possible fates are enacted using the two goats chosen by lot. One goat has the sins of the people laid upon it.
This goat is not sacrificed. It cannot be.
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