Matthew 27:37

And they set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.

In the extensive literature regarding the monumental things of this chapter, one often finds references to the inscription over Jesus' head, as recorded variously in the four gospels, to the effect that they are "different," "various," or even "contradictory"! Thus, Plummer said, "No two gospels agree as to the wording of the title on the cross ..."[6]

But let any impartial reader read for himself:

Matthew: THIS IS JESUS THE KING OF THE JEWS

Mark: THE KING OF THE JEWS

Luke: THIS IS THE KING OF THE JEWS

John: JESUS OF NAZARETH THE KING OF THE JEWS

THIS IS JESUS OF NAZARETH THE KING OF THE JEWS

Now, let four independent witnesses quote the first line of the Declaration of Independence, and see the result!

Each of the gospels quoted exactly from the inscription, although none of them gave all of it. This remarkable case proves, not discrepancy, but independence of the narrators.

It was the custom of those days that the accusation under which men were condemned should, in every case, be posted above their heads; and under the circumstances, the inscription posted by Pilate amounted to a sadistic jest. The Jews, having been so solicitous for Pilate's loyalty to Caesar, were treated to an exhibition of the governor's LOYALTY that went far beyond what any of the Jews could have appreciated, Crucifying the "King of the Jews"! - that was going much too far. Ever and always it is the same story, over and over, of the wrath of man praising God (Psalms 76:10). Jesus was indeed the true King of Israel, but Pilate's title to that effect posted on the cross outraged them (John 19:19-22).

CHRIST UPON THE CROSS

Most gospel harmonies place the facts of the inscription in the section of Christ's time on the cross, but it is the view here that the superscription was affixed by Pilate before the crucifixion and at the time the cross was prepared. The gospels, however, mention it only after it became visible to all and the priests tried to get it altered or removed. A truly chronological sequence of all the events connected with the crucifixion is difficult, and certainly Matthew's topical arrangement is not always chronological; but the commonly accepted order of events is followed here, since the exact chronological sequence is of slight consequence in many of the events recorded.

During the hours ending at noon, the following events took place:

1. The first three of the seven utterances of Christ were spoken: (1) "Father forgive them"; (2) "Today shalt thou be with me in Paradise"; and (3) "Woman, behold thy son, behold thy mother" (John 19:26-27; Luke 23:34,43).

2. The chief priests tried to get Pilate to change the inscription.

3. The soldiers gambled for the Lord's garments.

4. The derision and scoffing by the Sanhedrin, the multitude, the soldiers, and the robbers.

Of these events, Matthew emphasized the derision and scoffing, possibly because his gospel was written from the Jewish viewpoint with strong attention focused upon the fulfillment of prophecy which, in the case of the scoffing, pinpointed the very words used.

Due to the importance of the "seven words" and their widespread use in the homiletics of all religious groups, a more detailed consideration of them is given at the end of this chapter.

The futile efforts of the priests to get Pilate to change the superscription, as detailed by John 19:20-22, means that Pilate had struck home with that device, which had exactly the effect he probably intended. The Jews were certainly embarrassed by it, especially since the crucifixion took place where countless numbers of the Passover throngs could see it, as they were going to or coming from the city. The dignity of those who bore the complaint to Pilate indicates the discomfiture the superscription caused the Jews. Thus, so early in the history of their crime, they wanted to change the script of the dark drama they had so rashly written; but, beginning with Pilate, there would be no fellow-conspirators to help them change it. "What I have written I have written!" was the definite and final ruling of the governor. To be sure, there comes a time when such is true for all. It was true of Israel. What they had done was done and could not be undone. Over against every evil deed there finally appears the finality of "What I have written I have written." The chief priests were suddenly left out in the cold with their deeds. They could no longer bend a weak and vacillating governor to their evil will. The great crime so tragically accomplished before the eyes of all generations was at that point forever beyond their slightest control. That very day, history hardened around the deed of infamy, leaving it petrified and frozen in all its ugly details and to be studied and analyzed by millions of men for thousands of years afterwards.