Mark 15:26

Mar_15:26

The King of the Jews.

Jesus mocked and crucified

Jesus suffered and died under the forms of law. His execution was the result of a six-fold trial-three trials at the hands of the Jews, and three at the hands of the Romans. When Jesus was led to Golgotha bearing His cross, He had stood at the focal point of the worlds best light and been pronounced guilty of death. For what offence? Pilate, as the custom was, with his own hand wrote the charge. And the superscription of His accusation was written over, The King of the Jews.

I. The words of the superscription correctly express what Jesus claimed. He was condemned, not so much upon the testimony of the non-agreeing witnesses, as upon His own admission of this. He maintained it to the last. No terror from the sight of the cross could make Him withdraw the claim. He died resolutely claiming that He was King.

II. The words of the superscription indicate the claim Christ makes today. Eighteen centuries have not dimmed the title Pilate wrote. As decisively now as then He stands at every court, at every public and private tribunal, at the door of every mans heart, at every turn in our journey, before every thought of our mind, every choice of our will, every act of our life, and says, I am King. If He be indeed King, His offices and attributes are kingly and He has the right to demand that no one dim the lustre of His crown, or weaken the sway of His sceptre. It is sometimes said that it matters little what place we assign to Christ, or with what attributes we clothe Him, so that life is only upright, and our conduct such as He would not condemn. At His trial before the Jewish and Roman Courts it mattered much what place was allotted Him and what title He should be allowed to bear. He died rather than disown His royal title. Is He less mindful of it now in His exalted glory, and less regardful of those attributes which rightfully constitute His regal claim? If He be a King, His is the right to hold the name and place thereof. Who shall dare to put forth the hand and pluck one jewel from His diadem of omnipotence, or efface one ray from His halo of infinite wisdom?

III. The words of the superscription indicate why so many now reject Christ. Because He asserts kingly authority-the right to rule, and to control mens hearts and lives. Men exalt the compassion of Jesus; they praise His teachings; they laud the good deeds with which His life was full; they extol the lustre of His example; but when asked if they have placed within their heart a throne on which He may sit and reign, they falter. The title they apply to Him is burden bearer rather than lawmaker, benefactor rather than king, counsellor rather than judge, one to admire and extol rather than obey.

IV. The wonts of the superscription indicate in what way Christ is now to be received. As the worlds Redeemer Christ fulfils the threefold office of Prophet, Priest, and King. To accept Him as the first is to believe and adopt His teachings; as the second, to rely for pardon and approach to God upon His atonement and intercession; as the third, to add to the others a surrender of the will to Him in loyalty and love, to install Him as ruler of our hearts and lives. We thus receive Him as our Saviour and Lord; we at once believe in Him and submit to Him; we ask Him to both pardon us and control us; and while He justifies He takes us, with our cordial consent, into His own care for the direction and government of our life both here and hereafter. Henceforth the thought that Christ is King is welcome. A place is gladly made in the heart for His throne to stand immutably. He is supreme. His will is law. (P. B. Davis.)

Christ the King of kings

When Mr. Dawson was preaching in South Lambeth on the offices of Christ, he presented Him as Prophet and Priest, and then as the King of saints. He marshalled patriarchs, kings, prophets and apostles, martyrs and confessors of every age and clime, to place the insignia of royalty upon the head of the King of kings. The audience was wrought up to the highest pitch of excitement, and, as if waiting to hear the anthem peal out the coronation hymn, the preacher commenced singing All hail the power of Jesus Name. The audience, rising as one man, sang the hymn as perhaps it was never sung before. (Fosters Cyclopaedia.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

15:26 Although the title King of the Jews was intended to mock Jesus, it was accurate and meaningful for Mark.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 15:26 . ἐπιγραφὴ ἐπιγεγραμμένη : awkwardly expressed; Mt. and Lk. have phrases which look like corrections of style. ὁ βασ . τῶν Ἰουδ .: the simplest form of the inscription.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

(26) The King of the Jews.—St. Mark gives the shortest form of the inscription.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

26. And the superscription] “and the title of his cause was written,” Wyclif. The cause of execution was generally, as we have seen, inscribed on a white tablet, titulus, smeared with gypsum. It had been borne before Him on His way to the Cross, or suspended round His neck. It was now nailed on the projecting top of the cross over His head.

The King of the Jews] Pilate had caused it to be written in three languages, that all classes might be able to read it. The ordinary Hebrew or Aramaic of the people, the official Latin of the Romans, and the Greek of the foreign population (Joh_19:20). For the endeavour of the Jewish high-priest to get the title altered see St Joh_19:21-22.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the Scripture was fulfilled, which saith,.... In Isa 53:12;

and he was numbered with the transgressors: he was no transgressor of the law of God himself, but was perfectly conformable to it in his holy nature, harmless conversation, and complete obedience: he knew no sin, nor committed any in thought, word, or deed, nor could any be found in him by men or devils; and yet he was traduced as a sinner, and charged with many foul things, none of which could be proved upon him: but inasmuch as he stood in the room, and stead of sinners, and had all the sins of his people imputed to him, and laid upon him, with his own consent, he was treated by the justice of God as if he had been a transgressor, and was reckoned as such; of which his being placed between two thieves, was a symbol and representation: hence he was stricken, and wounded, and died, for the sins of those in whose place he stood. The fifty third chapter of Isaiah, where this passage stands, is a manifest prophecy of the Messiah, as several of the Jewish writers themselves, both ancient and modern, acknowledge; though some would apply it to some other persons (y).

(y) See my Book of the Prophecies of the Old Testament, &c. p. 160, 161, &c.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

26 And the superscription of his accusation was written over, THE KING OF THE JEWS.

Ver. 26. {See Trapp on "Mat 27:37"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The superscription - The writing over his head upon the cross.

The King of the Jews - See the notes at Mat 27:37.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

It was written on a board, or rather on parchment fixed to a board, (as Leipsius informs us) expressing the cause why he was crucified, viz. because he was the King of the Jews. And, indeed, Pilate himself was fully persuaded that he was the Messias promised to the Jews: and though he knew him to be innocent, he connived the more at his death through fear lest he might attempt something against the Roman empire, if he were permitted to continue. At the same time, by putting up his cause, he wished to revenge himself of the Jews, for their importunity and obstinacy in compelling him, partly against his will, to condemn him to death. For what could be more ignominious to the Jews than to see their king crucified at their own request, and for no other reason than because he was their king, and they did not wish him to reign over them. Thus did they receive the king for whose coming they had so long sighed, and from whom they had expected delivery from the Roman yoke, and the subjugation of the whole world to their own power. (Sirinus)[perhaps (Tirinus) is meant here.]

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

And the superscription of his accusation was written over, THE KING OF THE JEWS. This would probably be the shortest form of inscription, and in Latin, "Rex Judaeorum." All the evangelists mention the inscription; but no two of them in precisely the same words. It appears by comparison of them that the whole title was, "This is Jesus of Nazareth, the King of the Jews." In the ease of remarkable prisoners the accusation was written on a white tablet, and carried before them as they went to the place of execution. It was then placed over their heads when the cross was erected. St. John tells us that our Lord"s title was written in three languages Hebrew, Latin, and Greek. Such appears to be the proper order of the words, namely, the national, the official, and the common dialect. St. Mark, writing at Rome, would naturally mention the Latin title. It is quite possible that the superscription may have varied in the different renderings in which it was given. It is evident from St. John (Joh_21:19-22) that the title was much canvassed by the Jews and the chief priests. Bode says that this title was fitly placed over his head, because, although he was crucified in weakness for us, yet he shone with the majesty of a King above his cross. The title proclaimed that he was after all a King; and that from henceforth he began to reign from his cross over the Jews. And therefore Pilate was divinely restrained from making any alteration in the title, so that it should mean anything less than this.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

superscription

See note, (See Scofield "Mat 27:37").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The sufferings of the cross:

v. 26. And the superscription of His accusation was written over, The King of the Jews.

v. 27. And with Him they crucify two thieves, the one on His right hand and the other on His left.

v. 28. And the scripture was fulfilled which saith, And He was numbered with the transgressors.

v. 29.And they that passed by railed on Him, wagging their heads and saying, Ah, Thou that destroyest the Temple, and buildest it in three days,

v. 30. save Thyself, and come down from the cross!

v. 31. Likewise also the chief priests, mocking, said among themselves with the scribes, He saved others; Himself He cannot save.

v. 32. Let Christ, the King of Israel, descend now from the cross, that we may see and believe. And they that were crucified with Him Revelation led Him.

In a spirit which savored of vengeful spite, Pilate had prepared a superscription for the cross of Jesus, stating the cause of His punishment, in much the same form as it had been given to Him by the Jewish authorities: The King of the Jews. Neither he nor the Jews themselves knew how true the words were, that this man was indeed, as the Redeemer of the world, the King of all mankind. But they had rejected Him and His message and thereby willfully excluded themselves from the blessings of the Kingdom. The evangelist notes the exactness with which the Old Testament prophecies were being fulfilled in all the incidents of the Passion, even in those of a secondary nature, by remarking that two robbers, common criminals, were crucified at the same time, one on either side of Jesus, placing Him on an absolute level with the scum of the earth, Isa 53:12. And now came the procession from Jerusalem, unconsciously, but none the less surely, to fulfill another prophecy which was spoken concerning the suffering of the Savior, Psa 22:7-17. First came the common people, with whom the bloodthirstiness had now abated, leaving in its stead the satisfaction of having gained their object and having forced the procurator to do their bidding. They moved their heads from one side to the other, as though questioning the sanity of the Lord in making such statements as they quoted, of His being able to destroy the Temple and to erect it again in three days. Jeeringly they challenge Him to save Himself by stepping down from the cross. Then came the high priests, not minding, for once, the contamination which might result to them from mingling with the common people. They called out to each other and to some of the scribes that also came to enjoy the spectacle in gleeful mockery. They now felt free to admit what they formerly would have denied with the greatest vehemence, the fact that Christ had actually helped others. They are merely surprised and act astonished over the fact that He cannot help Himself. They want a proof of His Messiahship. If He should come down from the cross in plain sight before them, then they would be willing to believe Him. All this was hypocritical mockery. They had rejected Him as the Messiah of Israel, they had hardened their hearts against His message of salvation, they had refused to believe and to draw the correct conclusions in the case of far greater miracles; and they would not have believed Him now. And finally, the robbers that were hanging on either side of the Lord, impelled, perhaps, by the excruciating agony of the crucifixion, began to vituperate Him, to heap blasphemous epithets upon Him. It was a veritable orgy of blasphemy of every kind that was held there under the cross. And all the time the Lord was hanging there, meekly, patiently suffering and dying for them, for the very men that were casting the most insulting epithets into His face. That is one of the most inexplicable marvels of history.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

26. ἦ ἡ ἐπιγραφὴ τῆς αἰτίας αὐτοῦ ἐπιγεγραμμένη. A titulus, stating the crime for which he was to suffer, was commonly fastened to the criminal’s neck before he was taken to execution, but we lack evidence as to its being fastened to the cross. The space above the head would be likely to be used in this way.

Just as no two authorities agree as to the words used at the Institution of the Eucharist, or as to the prayers in Gethsemane, or as to Peter’s denials, so no two Gospels agree as to the wording of the title on the Cross. All four, however, have Ὁ Βασιλεὺς τῶν Ἰουδαίων. St John had gazed at it and read it repeatedly, and he is doubtless accurate in stating that these words were preceded by Ἰησοῦς ὁ Ναζωραῖος, and that the inscription was in the two languages of the country, Aramaic and Greek, as well as in the official Latin. The Gospel of Peter gives the improbable wording, “This is the King of Israel.” Pilate would know no such expression; cf. Mar 15:32.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

26. ἐπιγράφη … ἐπιγεγραμμένη—the inscription was inscribed. The prep. does not denote the position of this over his head, but its inscription on the tablet. The EV. conveys a wrong idea, not of the fact, but of the meaning of the words. Ὁ βασιλεὺς τῶν Ἰουδαίων—The king of the Jews. Verse 14 shows that Pilate’s verdict was that Jesus was innocent of any crime, and that he only yielded finally to the clamor of the people in sentencing him. But v. 2, 9, 12, 18 show that this claim to be king was the charge on which the authorities asked for sentence. It was, that is to say, a charge of treason.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

The superscription of his accusation. Matthew, simply accusation; Luke, superscription; John, title. See on Mt 27:37.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.