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—The Hebrew chet mishpat-mavet ("sin worthy of death," literally "sin of judgment of death") indicates capital crimes under Mosaic law. Talita oto al-ets ("hang him on a tree") describes post-execution public display, not execution by hanging. Ancient Israel executed by stoning or the sword; hanging the corpse on a tree was additional public disgrace.
This law directly prefigures Christ's crucifixion. Paul declares: "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), quoting verse 23. Jesus bore the covenant curse—public shame, divine rejection, substitutionary death—to redeem lawbreakers. Peter likewise references this: "Who his own self bare our sins in his own body on the tree" (1 Peter 2:24).
The phrase ets (tree/wood) connects Eden's tree of knowledge (rebellion's origin) to Calvary's cross (rebellion's remedy). The cursed tree becomes the means of blessing, as the bronze serpent lifted up brought healing (Numbers 21:9; John 3:14-15).
Historical Context
Hanging executed criminals on trees or posts served as public warning in the ancient Near East. Assyrian, Persian, and Roman sources describe similar practices. For Israel, this wasn't the method of execution but post-mortem display amplifying shame and deterring crime. The reference to "a tree" (ets) could mean a living tree or a wooden stake/pole. Roman crucifixion, developed later, combined execution and hanging on wood in one act. When Jesus was crucified, Jewish authorities recognized the Deuteronomic curse being enacted, unknowingly fulfilling prophetic typology (John 19:31).
Questions for Reflection
How does the typology of the cursed tree deepen your understanding of Christ's substitutionary atonement—bearing not just our sins but the covenant curse itself?
In what ways does the transformation from curse to blessing, from death tree to life-giving cross, illuminate the gospel's power to reverse the effects of the fall?
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Analysis & Commentary
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—The Hebrew chet mishpat-mavet ("sin worthy of death," literally "sin of judgment of death") indicates capital crimes under Mosaic law. Talita oto al-ets ("hang him on a tree") describes post-execution public display, not execution by hanging. Ancient Israel executed by stoning or the sword; hanging the corpse on a tree was additional public disgrace.
This law directly prefigures Christ's crucifixion. Paul declares: "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), quoting verse 23. Jesus bore the covenant curse—public shame, divine rejection, substitutionary death—to redeem lawbreakers. Peter likewise references this: "Who his own self bare our sins in his own body on the tree" (1 Peter 2:24).
The phrase ets (tree/wood) connects Eden's tree of knowledge (rebellion's origin) to Calvary's cross (rebellion's remedy). The cursed tree becomes the means of blessing, as the bronze serpent lifted up brought healing (Numbers 21:9; John 3:14-15).