Exegetical and Hermeneutical Commentary of Matthew 27:37
And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.
37. and set up over his head his accusation written ] It was the Roman custom to place on the cross over the criminal’s head, a titulus, or placard, stating the crime for which he suffered. St John records Pilate’s refusal to alter the inscription, and mentions that the title was written in Hebrew and Greek and Latin.
King of the Jews. See ch. Mat 2:2.
The inscription is given with slight variations by the four Evangelists. “The King of the Jews” (Mar 15:26). “This is the King of the Jews” (Luk 23:38). “Jesus of Nazareth, the King of the Jews” (Joh 19:19). This variation points to the independence of the different Gospels, and also indicates that a real though not a verbal accuracy should be looked for in the records of the Evangelists.
Fuente: The Cambridge Bible for Schools and Colleges
And set up over his head – John says Joh 19:19 that Pilate wrote the title and put it upon the cross. Probably Pilate wrote it or caused it to be written, and directed the soldiers to set it up. A man is often said to do what he directs others to do. It was customary to set up over the heads of persons crucified the crime for which they suffered, and the name of the sufferer The accusation on which Jesus had been condemned by Pilate was his claiming to be the King of the Jews.
This is Jesus, the King of the Jews – The evangelists differ in the account of this title. Mark Mar 15:26 says it was, The King of the Jews. Luke Luk 23:38, This is the King of the Jews. John Joh 19:19, Jesus of Nazareth, the King of the Jews. But the difficulty may be easily removed. John says that the title was written in Hebrew, Greek, and Latin. It is not at all improbable that the inscription varied in these languages. One evangelist may have translated it from the Hebrew, another from the Greek, a third from the Latin, and a fourth may have translated one of the inscriptions a little differently from another. Besides, the evangelists all agree in the main point of the inscription, namely, that he was the King of the Jews.
Fuente: Albert Barnes’ Notes on the Bible
Verse 37. His accusation] It was a common custom to affix a label to the cross, giving a statement of the crime for which the person suffered. This is still the case in China, when a person is crucified. Sometimes a person was employed to carry this before the criminal, while going to the place of punishment.
It is with much propriety that Matthew calls this , accusation; for it was false that ever Christ pretended to be KING OF THE JEWS, in the sense the inscription held forth: he was accused of this, but there was no proof of the accusation; however it was affixed to the cross. From Joh 19:21, we find that the Jews wished this to be a little altered: Write, said they, that HE said, l am king of the Jews; thus endeavouring, by the addition of a vile lie, to countenance their own conduct in putting him to death. But this Pilate refused to do. Both Luke, Lu 23:38, and John, Joh 19:20, say that this accusation was written in Greek, Latin, and Hebrew. In those three languages, we may conceive the label to stand thus, according to the account given by St. John; the Hebrew being the mixed dialect then spoken.
In Hehrew – :
In Greek – :
In Latin – :
IESUS NAZARENUS REX IUDAEORUM
It is only necessary to observe, that all the letters, both of the Greek and Roman alphabets, were those now called square or uncial, similar to these above.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And set up over his head his accusation written,…. The Evangelist John calls it a “title”, Joh 19:19, and Luke, a “superscription”, Lu 23:38, and Mark, the “superscription of his accusation”, Mr 15:26: it was what contained the sum and substance of what he was accused, and for which he was condemned, and suffered. The Syriac and Persic versions here render it, “the cause of his death”. It was written by Pilate in Hebrew, Greek, and Latin, that all might read it; and by his orders it was put upon the cross, and over the head of Jesus by the soldiers. This title, or inscription, setting forth the person’s crime, used to be carried before him, or put upon him, as he was led to execution x: but here it was set upon the cross, and perhaps nailed unto it; to which the apostle seems to allude in Col 2:14, the substance of it was,
this is Jesus the king of the Jews. This was what the chief priests accused him of to Pilate, and about which he questioned him, and for which they desired he might be crucified; urging, that should he let him go, he could not be Caesar’s friend. Hence Pilate wrote his accusation in this form, not so much in derision of Jesus; for by conversation with him he understood what sort of a king he was, as to the reproach of the Jews for crucifying him who was their king; being the person that was prophesied of in their books, as king of Zion, and whom they expected as such, though now they denied and rejected him.
x Lipsius de Cruce, l. 2. c. 11.
Fuente: John Gill’s Exposition of the Entire Bible
His accusation ( ). The title (, Joh 19:19) or placard of the crime (the inscription, ) which was carried before the victim or hung around his neck as he walked to execution was now placed above (‘ ) the head of Jesus on the projecting piece ( ). This inscription gave the name and home,
Jesus of Nazareth , and the charge on which he was convicted,
the King of the Jews and the identification,
This is . The four reports all give the charge and vary in the others. The inscription in full was: This is Jesus of Nazareth the King of the Jews. The three languages are mentioned only by John (Joh 19:20), Latin for law, Hebrew (Aramaic) for the Jews, Greek for everybody. The accusation (charge, cause, ) correctly told the facts of the condemnation.
Fuente: Robertson’s Word Pictures in the New Testament
Accusation [] . Lit., cause, and so rendered by Wyc. Tynd., cause of his death. The word accusation is compounded with the Latin causa, a cause. It is the cause of his condemnation and suffering.
Fuente: Vincent’s Word Studies in the New Testament
Mat 27:37
. And placed over his head. What is briefly noticed by Matthew and Mark is more fully related by Luke, (Luk 23:38,) that the inscription was written in three languages. John also describes it more largely, (Joh 14:19.) Under this passage my readers will find what I pass over here for the sake of brevity. I shall only say, that it did not happen without the providence of God, that the death of Christ was made known in three languages. Though Pilate had no other design than to bring reproach and infamy on the Jewish nation, yet God had a higher end in view; for by this presage he caused it to be widely known that the death of his Son would be highly celebrated, so that all nations would everywhere acknowledge that he was the King promised to the Jews. This was not, indeed, the lawful preaching of the Gospel, for Pilate was unworthy to be employed by God as a witness for his Son; but what was afterwards to be accomplished by the true ministers was prefigured in Pilate. In short, we may look upon him to be a herald of Christ in the same sense that Caiaphas was a prophet, (Joh 11:51.)
Fuente: Calvin’s Complete Commentary
(37) THIS IS JESUS THE KING OF THE JEWS.This was what was technically known as the titulusthe bill, or placard, showing who the condemned person was, and why he was punished. Each Gospel gives it in a slightly different formMark (Mar. 15:26), The King of the Jews; Luke (Luk. 23:38), This is the King of the Jews; John (Joh. 19:19), Jesus of Nazareth, the King of the Jews. The variations are, perhaps, in part, explicable on the assumption of corresponding differences in the Hebrew, Greek, and Latin forms of the inscription, which reproduced themselves in the reports upon which the Gospel narratives were based. But in part also they may reasonably be ascribed to the natural variations sure to arise even among eye-witnesses, and fortiori among those who were not eye witnesses, as to the circumstantial details of events which they record in common. On grounds of ordinary likelihood St. Johns record, as that of the only disciple whom we know to have been present at the crucifixion (Joh. 19:25), may claim to be the most accurate.
There was, apparently, a kind of rough tenderness towards the Man whom he had condemned in the form which Pilate had ordered. He would at least recognise His claims to be in some sense a King. The priests obviously felt it to imply such a recognition, a declaration, as it were, to them and to the people that One who had a right to be their King, who was the only kind of King they were ever likely to have, had died the death of a malefactor, and therefore they clamoured for a change, which Pilate refused to make (Joh. 19:20).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
37. Accusation The indictment or charge upon which he was executed. It was written with black letters upon a white ground. The purport of a criminal charge was often proclaimed also by the public crier, and may have been done in this case.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And they set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.’
Then we come to the climax of the passage, ‘they set up over His head His accusation written, THIS IS JESUS THE KING OF THE JEWS’. This would have taken place as soon as He was crucified, but is described here for emphasis. It sums up the whole. To Pilate this was an act of mockery at the Jews, and had become a way of getting back at the Jewish rulers, a piece of revengeful irony; to the Chief Priests it was the charge that they had brought against Him which they now had thrown back in their unhappy faces; to the world it was a joke and a warning as they looked on that bloodied and naked figure hanging twisted on the cross; but to Matthew’s readers it was a reminder of Who He is. Here is the One Who has come to save His people from their sins (Mat 1:21). Here is the Messiah Who was expected and Who has come on behalf of the whole world (Mat 2:2). Here is the One of Whom God had said, ‘This is My beloved Son’ (Mat 3:17). Here is the One Who as King has brought hope to mankind (Mat 21:5; Mat 22:42-45). Here is the One Who has commissioned His Apostles to oversee His people as they sit on their ‘sub-thrones’ (Mat 19:28). Here is the One Who will one day judge the world from His glorious throne (Mat 25:31). Here is the One to Whom all authority in Heaven and on earth is to be given (Mat 28:18). And it is because He is all these things that He has to suffer in these ways. He Who could not even bear His own cross will bear the whole weight of the sins of His people (Mat 1:21), He Who would not drink drugged wine will drink to the full the cup that the Father has given Him (Mat 26:42), He Who was stripped of His clothing and was rendered naked will provide men with righteousness for their clothing and cover their nakedness (Mat 22:11), He Who was watched by others will stand guard over His own (Mat 28:20).
The fact that the superscription was put over His head probably indicates that Jesus died on a traditional cross, rather than a T shaped one. The fact that He had been carrying a crosspiece indicates that it was not just a stake on which He hung. (The main stakes would have been implanted there long before the prisoners got there). The placing of an inscription indicating the victim’s crime was a recognised element in Roman justice. It acted as a warning to others. It may well have been carried before Him as He was paraded through the city, or even have been hung around His neck. (The full inscription was probably ‘this is Jesus the Nazorean, the King of the Jews’).
Fuente: Commentary Series on the Bible by Peter Pett
Mat 27:37 Whether it was customary to have a tablet ( ) put over the cross containing a statement of the crime ( ) for which the offender was being executed, we have no means of knowing. According to Dio Cass. liv. 8, it might be seen hanging round the neck of the criminal even when he was passing through the city to the place of execution. Comp. also Sueton. Domit . 10; Calig . 32; Euseb. v. 1. 19.
] It was undoubtedly affixed to the part of the cross that projected above the horizontal beam. But it is inadmissible, in deference to the hypothesis that the “title” (Joh 19:19 ) was affixed to the cross before it was set up, either to transpose the verses in the text (Mat 27:33-34 ; Mat 27:37-38 ; Mat 27:35-36 ; Mat 27:39 , so Wassenbergh in Valckenaer, Schol . II. p. 31), or to take (Kuinoel) in the sense of the pluperfect , or to assume some inaccuracy in the narrative, by supposing, for example, that the various details are not given in chronological order, and that the mention of the watch being set is introduced too soon, from a desire to include at once all that was done (de Wette, Bleek) by the soldiers (who, however, are understood to have nailed up the “title” as well!). According to Matthew’s statement, it would appear that when the soldiers had finished the work of crucifixion, and had cast lots for the clothes, and had mounted guard over the body, they proceed, by way of supplementing what had been already done, to affix the “title” to the top of the cross. The terms of the inscription are given with diplomatic precision in Joh 19:20 , though others, including Keim, prefer the shortest version, being that found in Mark.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
37 And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.
Ver. 37. This is Jesus, the King of the Jews ] Pilate (by a special providence of God), intending nothing less, gives Christ a testimonial, and would not alter it, though solicited thereto. He did it to be revenged on the Jews for their senseless importunity to have him condemn an innocent, and also, to put Christ to an open shame, as a crucified King. Like as that atheist Lucian blasphemously calls our Saviour the crucified deceiver, , the modern Jews contemptuously call him (in reference to his cross), “The Woof and the Warp.” a And, at the sack of Constantinople, the image of the crucifix was set up by the insolent Turks, and shot at with their arrows; and afterwards in great derision carried about the camp, as it had been in procession, those dead dogs railing and spitting at it, and calling it “The god of the Christians.” Ten thousand martyrs were crucified on the Mount of Ararat under Adrian the emperor, crowned with thorns, and thrust into the sides with sharp darts, in contempt of Christ.
a Iudaei perpetuo obganniunt nihil esse stolidius Christianis, quod salutem ex homine crucifixo sibi polliceantur. Bucholcer.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
37. ] . is not to be taken as a plusq. perf. Matthew finishes relating what the soldiers did, and then goes back to the course of the narrative. ‘The soldiers’ need not even be the nominative case to . The ‘title’ appears to have been written by Pilate (see Joh 19:19 ) and sent to be affixed on the cross. It is not known whether the affixing of this title was customary. In Dio Cassius (cited by Meyer, but incorrectly), we read of such a title being hung round the neck of a criminal on his way to execution. So also Suet. Domit. 10, “canibus objecit, cum hoc titulo, ‘Impie locutus parmularius:’ ” and Caligula 32, “prcedente titulo, qui caussam pn indicaret.”
On the difference in the four Gospels as to the words of the inscription itself it is hardly worth while to comment, except to remark, that the advocates for the verbal and literal exactness of each Gospel may here find an undoubted example of the absurdity of their view, which may serve to guide them in less plain and obvious cases. (See this further noticed in the Prolegg. ch. i. vi. 18.) A title was written, containing certain words ; not four titles, all different , but one , differing probably from all of these four, but certainly from three of them. Let us bear this in mind when the narratives of words spoken, or events, differ in a similar manner. Respecting the title, see further on Joh 18:20-22 .
Fuente: Henry Alford’s Greek Testament
Mat 27:37 : this fact is mentioned out of its proper place. t is probable that the placard with the accusation was fixed up before the cross was erected. As it stands in Mt.’s narrative, it looks like an after-thought of the soldiers as they sat keeping watch, their final jest at the expense of their victim and the nation to which He belonged. What the custom was as to this is not known. Of the various versions of the inscription Mk.’s is the shortest: THE KING OF THE JEWS; to this Mt. prefixes: This is Jesus.
Fuente: The Expositors Greek Testament by Robertson
set up over His head. This is not therefore the inscription written by Pilate and put upon the cross before it left Pilate’s presence (Joh 19:19); this was brought after the dividing of the garments; and was probably the result of the discussion of Joh 19:21, Joh 19:22. See App-163.
over. Greek. epano = up over. See note “upon”, Mat 28:2.
THIS, &c. For these capital letters see App-48.
Fuente: Companion Bible Notes, Appendices and Graphics
37.] . is not to be taken as a plusq. perf.-Matthew finishes relating what the soldiers did, and then goes back to the course of the narrative. The soldiers need not even be the nominative case to . The title appears to have been written by Pilate (see Joh 19:19) and sent to be affixed on the cross. It is not known whether the affixing of this title was customary. In Dio Cassius (cited by Meyer, but incorrectly), we read of such a title being hung round the neck of a criminal on his way to execution. So also Suet. Domit. 10,-canibus objecit, cum hoc titulo, Impie locutus parmularius: and Caligula 32,-prcedente titulo, qui caussam pn indicaret.
On the difference in the four Gospels as to the words of the inscription itself it is hardly worth while to comment, except to remark, that the advocates for the verbal and literal exactness of each Gospel may here find an undoubted example of the absurdity of their view, which may serve to guide them in less plain and obvious cases. (See this further noticed in the Prolegg. ch. i. vi. 18.) A title was written, containing certain words; not four titles, all different, but one, differing probably from all of these four, but certainly from three of them. Let us bear this in mind when the narratives of words spoken, or events, differ in a similar manner. Respecting the title, see further on Joh 18:20-22.
Fuente: The Greek Testament
Mat 27:37. , is) Yes; He truly is so! The inscription, perhaps, remained longer on the cross than the body of Jesus.[1196]
[1196] , two robbers) Matthew and Mark mention their crucifixion at a later point of time than the other two Evangelists; from which we may infer that the crucifixion of Jesus was regarded by Pilate and his subordinates as the principal and most important case.-Harm., p. 567.
Fuente: Gnomon of the New Testament
This is
Cf Mar 15:26; Luk 23:38; Joh 19:19 These accounts supplement, but do not contradict one another. No one of the Evangelists quotes the entire inscription. All have “The King of the Jews.” Luke adds to this the further words, “This is”; Matthew quotes the name, “Jesus”; whilst John gives the additional words “of Nazareth.” The narratives combined give the entire inscription: “This is Matthew, Luke Jesus Matthew,John of Nazareth John the King of the Jews” all.
Fuente: Scofield Reference Bible Notes
his accusation: Mar 15:26, Luk 23:38, Joh 19:19-22
Reciprocal: Ezr 4:6 – wrote Psa 45:1 – touching Psa 47:6 – our King Isa 44:6 – the King Jer 30:21 – governor Mat 25:34 – the King Mat 27:29 – Hail Mat 27:42 – the King
Fuente: The Treasury of Scripture Knowledge
7:37
Accusation written. It was a custom of the Romans to place a tablet on the cross over the head of the victim on which was written the accusation for which he was crucified. In the present case the “crime” was that he was Jesus the king of the Jews. According to John’s account (Joh 19:21) the chief priests objected to the wording of this inscription, which will be commented upon at that place.
Fuente: Combined Bible Commentary
Mat 27:37. And they set up over his head. Not necessarily the soldiers. It was customary for the person to be crucified to carry a title, suspended from his neck, to the place of execution. Pilate had written this title, in Latin, Greek, and Hebrew, and it was undoubtedly intended mainly to mock the Jews (see Joh 19:19-22).
His accusation, put in a form which conveyed a sneer against His accusers. Thus He died, with His proper title over His head.
This is Jesus the king of the Jews. Each of the four Evangelists gives a different form of this title. It was written in three languages, and possibly in three forms. John was an eye-witness, and if there were but one form, that given in his account must be accepted as correct. See Joh 19:19-22. The entire independence of all four Gospels is fully proven by this variation.
Fuente: A Popular Commentary on the New Testament
It was the manner of the Romans, when they crucified any man, to publish the cause of his death in capital letters, placed over the head of the person. Now see how the wisdom and providence of God powerfully over-ruled the heart and pen of Pilate to draw his title, which was truly honourable; and fix it to his cross: Pilate is Christ’s herald, and proclaims him, King of the Jews.
Learn hence, That the regal dignity of Christ was proclaimed by an enemy, and that in a time of his greatest sufferings and reproaches. Pilate did Christ a special honour, and an eminent piece of service. He did that for Christ which none of his own disciples durst do; but he did it not designedly for his glory, but from the special over-ruling power of divine Providence: but the highest services performed to Christ undesignedly, shall never be accepted or rewarded by God.
Fuente: Expository Notes with Practical Observations on the New Testament
Mat 27:37-38. And set over his head his accusation That is, a superscription, containing the substance of his pretended crime, written in capital letters, and in these remarkable words, THIS IS JESUS, (John adds, OF NAZARETH,) THE KING OF THE JEWS. The two other evangelists do not express the title so fully. See the note on Joh 19:19, &c. Bishop Pearson, (On the Creed, p. 205,) and Dr. Lardner, (Credibil., vol. 1. p. 347,) have abundantly proved it to be usual, in cases of any extraordinary punishment, to put an inscription over the head of the sufferer, indicative of the crime for which he suffered. Then were there two thieves crucified with him They placed Jesus in the middle, by way of mock honour, because he had called himself a king, and was now crowned with thorns; or, if the priests had any hand in this, they might design hereby to impress the spectators more strongly with the thought of his being an impostor, and to make them look on him as the chief malefactor. Thus, however, as Mark observes, the Scripture, namely, Isa 53:12, was fulfilled, which saith, And he was numbered with the transgressors. For, in giving the history of our Lords sufferings, the evangelists endeavour all along to make their readers sensible that all the circumstances of them had been foreseen and foretold by the prophets. Their design in which was, to prevent the offence which might otherwise have been taken at Christs sufferings.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
27:37 {9} And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.
(9) He is pronounced the true Messiah, even by those who reject him.
Fuente: Geneva Bible Notes
Often the Romans wrote the charge against the crucified criminal on a white tablet with red or black ink and attached it to his cross. Pilate had Jesus’ charge written in Aramaic, Greek, and Latin (Joh 19:20). He meant it to be insulting to the Jews. The title "King of the Jews" meant "Messiah" to the Jews. Pilate meant that Jesus was a messianic pretender, but of course He was indeed the Messiah. Pilate ironically stated what Matthew wanted his readers to understand, that Jesus was the Messiah that the Old Testament had predicted: Son of God and Suffering Servant.
"’This is Jesus the King of the Jews’ is actually the theme of the book, though it here is used in sheer derision." [Note: Toussaint, Behold the . . ., p. 312.]
The full accusation, compiled by comparing the various Gospel accounts, was evidently "This is Jesus of Nazareth, the King of the Jews" (cf. Mar 15:26; Luk 23:38; Joh 19:19).
"In one sense, this title proved to be the first ’Gospel tract’ ever written." [Note: Wiersbe, 1:102-3.]
I regard this verse as the key verse in Matthew’s Gospel because it states concisely Matthew’s message.