申二一22~23 人若犯该死的罪，被处死了，你将他挂在木头上，他的尸首不可留在木头上过夜，必要当日将他葬埋，……因为被挂的人是神所咒诅的。

　　徒五30　 你们挂在木头上杀害的耶稣，我们祖宗的神已经叫祂复活了。

　　申命记二十一章二十二至二十三节论到将犯罪的人挂在木头上。犯罪的人可以用石头打死，也可以挂在木头上处死。司提反是被石头打死的（徒七58~59），主耶稣是在十字架上钉死的，也就是说，是挂在木头上治死的。因此，在申命记二十一章二十二至二十三节，被挂在木头上的人，乃是预表钉十字架的基督。

　　人若犯该死的罪，被处死挂在木头上，他的尸首不可留在木头上过夜，必要当日将他葬埋，因为被挂的人是神所咒诅的（22~23）。这正是主耶稣被钉十字架时的情形（约十九31）；祂就是在祂钉死的当日被埋葬（申命记生命读经，一四九至一五○页）。

　　Deut. 21:22-23 And if in a man there is a sin, a cause worthy of death, and he is put to death, and you hang him on a tree; his corpse shall not remain overnight on the tree, but you must bury him on that day. For he who is hanged is accursed of God…

　　Acts 5:30 The God of our fathers has raised Jesus, whom you slew by hanging Him on a tree.

　　Deuteronomy 21:22-23 is concerned with the hanging of a criminal on a tree. A criminal could be executed not only by being stoned but also by being hanged on a tree. Whereas Stephen was killed by being stoned (Acts 7:58-59), the Lord Jesus was killed by being crucified, that is, by being hanged on a tree. The one hanged on a tree in Deuteronomy 21:22-23 is therefore a type of the crucified Christ.

　　If in a man there was a sin, a cause worthy of death, and he was put to death and was hanged on a tree, his corpse was not to remain overnight on the tree but had to be buried on that day, for he who was hanged was accursed of God (vv. 22-23). This was exactly the situation when the Lord Jesus was crucified (John 19:31). He was buried on the day of His crucifixion.

　　那被咒诅，且被挂在木头上的人，乃是预表基督；祂被咒诅，且被挂在十字架上，好赎出我们脱离律法的咒诅（加三13）。

　　申命记二十一章二十二至二十三节的例证说明了一个重要的原则：旧约主要不是为以色列人写的，主要乃是为基督写的。旧约首要的目的乃是用各种方式描绘基督。这就是何以路加二十四章二十七节说到主耶稣，“从摩西和众申言者起，凡经上指着自己的话，都给他们讲解明白了。”不仅如此，主耶稣在开门徒的心窍，使他们明白圣经时，对他们说，“摩西的律法、申言者的书、和诗篇上所记关于我的一切事，都必须应验。”（44）申命记二十一章有基督的预表；祂是那被挂在木头（十字架）上的一位。彼得用木头一辞说到主的钉十字架：“祂在木头上，在祂的身体里，亲自担当了我们的罪。”（彼前二24上）（申命记生命读经，一五○页）

　　基督作为亚伯拉罕的后裔，在其人性里被钉十字架，为我们成了咒诅，好赎出我们脱离律法的咒诅。加拉太三章一节提到耶稣基督钉十字架，十三节往前说，“基督既为我们成了咒诅，就赎出我们脱离律法的咒诅，因为经上记着：‘凡挂在木头上的，都是被咒诅的。’”基督代替我们挂在十字架上，不仅为我们承当咒诅，更为我们成了咒诅。律法的咒诅出自人的罪（创三17）。基督在十字架上除去我们的罪，就赎出我们脱离律法的咒诅。

　　亚当借着堕落，把我们众人都带到咒诅之下；身为亚当堕落的后裔，我们这些罪人都在咒诅之下。咒诅的起源是人的罪。神在亚当犯罪之后，发出咒诅，说，“地必因你的缘故受咒诅。”（17）咒诅的记号就是荆棘（18）。为这缘故，在亚当犯罪之后，地长出荆棘。

　　然而，咒诅是律法赐下之后才正式形成的。如今律法宣告说，亚当所有堕落的后裔都在咒诅之下。换句话说，咒诅是借着律法完成的。这意思是，律法施行咒诅。因此，咒诅与神的律法有关；这是公义之神对罪人的要求（新约总论第十一册，四六至四七页）。

　　参读：申命记生命读经，第十八篇；真理课程三级卷二，第三十二课。

　　The one who was cursed and hanged on the tree was a type of Christ, who was cursed and hanged on the cross to redeem us out of the curse of the law (Gal. 3:13). (Life-study of Deuteronomy, p. 126)

　　Deuteronomy 21:22-23 is an illustration of an important principle—that the Old Testament was written not mainly for the sake of the children of Israel but mainly for the sake of Christ. The primary purpose of the Old Testament is to portray Christ in various ways. This is the reason that Luke 24:27 says of the Lord Jesus, “Beginning from Moses and from all the prophets, He explained to them clearly in all the Scriptures the things concerning Himself.” Furthermore, in opening the minds of His disciples to understand the Scriptures, He said to them, “All the things written in the Law of Moses and the Prophets and Psalms concerning Me must be fulfilled” (Luke 24:44). In Deuteronomy 21 we have a type of Christ as the One who was hanged on the tree, on the cross. Peter used the word tree when speaking of the Lord’s crucifixion: “Who Himself bore up our sins in His body on the tree” (1 Pet. 2:24). (Life-study of Deuteronomy, pp. 126-127)

　　As the seed of Abraham, Christ in His humanity was crucified and became a curse on our behalf to redeem us out of the curse of the law. Galatians 3:1 mentions that Jesus Christ was crucified. Verse 13 goes on to say, “Christ has redeemed us out of the curse of the law, having become a curse on our behalf; because it is written, ‘Cursed is everyone hanging on a tree.’” Christ as our Substitute on the cross not only bore the curse for us but also became a curse for us. The curse of the law issued from the sin of man (Gen. 3:17). When Christ took away our sin on the cross, He redeemed us out of the curse of the law.

　　Through his fall, Adam brought us all under the curse; as fallen descendants of Adam, we the sinners were under the curse. The origin of the curse is man’s sin. God brought in the curse after Adam’s sin, saying, “Cursed is the ground because of you” (v. 17). The sign of the curse is thorns (v. 18). For this reason, after Adam’s sin, the earth brought forth thorns.

　　However, the curse was not altogether official until the law was given. The law now declares that all the fallen descendants of Adam are under the curse. In other words, the curse is carried out through the law. This means that the law administers the curse. Therefore, the curse is related to the law of God; it is the demand of the righteous God upon sinners. (The Conclusion of the New Testament, pp. 3286-3287)

　　Further Reading: Life-study of Deuteronomy, msg. 18; Truth Lessons—Level Three, vol. 2, lsn. 32