Mark 15:26

KJV

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

KJV (with Strong's)

And {G2532} the superscription {G1923} of his {G846} accusation {G156} was {G2258} written over {G1924}, THE KING {G935} OF THE JEWS {G2453}.

Complete Jewish Bible

Over his head, the written notice of the charge against him read, THE KING OF THE JEWS

Berean Standard Bible

And the charge inscribed against Him read: THE KING OF THE JEWS.

American Standard Version

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

Commentary

### SUMMARY
Mark 15:26 records the precise inscription affixed to the cross above Jesus Christ during His crucifixion, stating, "THE KING OF THE JEWS." This seemingly straightforward declaration, intended by Roman authorities as a public charge of sedition and by Jewish leaders as a mocking accusation, paradoxically proclaimed a profound theological truth about Jesus' true identity and sovereign reign, revealing the divine irony at the heart of His atoning sacrifice.

### CONTEXT
* **Literary Context:** Mark 15:26 is situated within the intensely dramatic narrative of Jesus' passion and crucifixion. Immediately preceding this verse, Jesus has been scourged, mocked by Roman soldiers, and led out to Golgotha, the place of crucifixion, where He is crucified between two robbers ([Mark 15:20-27](/mark/15-20-27 "Mark 15:20-27 - Jesus Led to Golgotha and Crucified")). The inscription itself serves as the official, albeit politically charged, reason for His execution, setting the stage for the subsequent mockery and the profound theological implications of His death. This verse is a pivotal moment, marking the public declaration of the "crime" for which the Son of God was condemned.
* **Historical & Cultural Context:** The practice of displaying a *titulus* (Latin for "title" or "inscription") above a crucified person was common in the Roman Empire. This placard, often made of wood or parchment, stated the condemned's name and the specific crime for which they were being executed. Its purpose was both to inform the public and to serve as a deterrent. In Jesus' case, the Roman governor Pontius Pilate, despite finding no capital offense in Jesus ([Luke 23:4](/luke/23-4 "Luke 23:4 - Pilate Finds No Fault")), succumbed to the immense pressure from the Jewish religious authorities who accused Jesus of blasphemy and sedition, particularly of claiming to be a king ([John 18:33-37](/john/18-33-37 "John 18:33-37 - Jesus Before Pilate")). Pilate's decision to write "THE KING OF THE JEWS" was likely a deliberate act of defiance or contempt towards the Jewish leaders who had pressured him, as evidenced by his famous retort, "What I have written I have written" ([John 19:22](/john/19-22 "John 19:22 - Pilate's Refusal to Change the Inscription")).
* **Key Themes:** The inscription powerfully contributes to several overarching themes in Mark's Gospel and the broader biblical narrative. Firstly, it highlights **Divine Irony**, where human intentions to mock or condemn inadvertently proclaim divine truth. What was intended as a charge of sedition against Caesar ironically declares Jesus' true identity as the promised Messiah-King. Secondly, it underscores **Jesus' True Kingship**, contrasting His spiritual, non-worldly reign with the earthly, political power sought by many in His day. His throne was the cross, and His crown was made of thorns ([Mark 15:17](/mark/15-17 "Mark 15:17 - The Soldiers Mock Jesus")). Finally, the inscription points to the **Fulfillment of Prophecy**, as numerous Old Testament texts foretold a King from the line of David who would reign eternally ([Isaiah 9:6-7](/isaiah/9-6-7 "Isaiah 9:6-7 - Prophecy of the Messiah's Reign"); [Jeremiah 23:5-6](/jeremiah/23-5-6 "Jeremiah 23:5-6 - The Righteous Branch")). Thus, His crucifixion, far from being a defeat, becomes the paradoxical coronation of the divine King.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **superscription (Greek, _epigraphḗ'_):** From G1923, this word refers to an inscription, title, or writing upon something. In this context, it specifically denotes the placard or *titulus* placed on the cross, indicating the charge against the crucified. Its presence signifies the official, public nature of Jesus' execution and the stated reason for it.
* **accusation (Greek, _aitía'_):** From G156, this term signifies a cause, reason, crime, or fault. It refers to the specific charge or legal basis for the condemnation. While Pilate found no legitimate "accusation" worthy of death in Jesus ([Luke 23:4](/luke/23-4 "Luke 23:4 - Pilate Finds No Fault")), the inscription served as the Roman Empire's official declaration of His alleged crime.
* **KING (Greek, _basileús'_):** From G935, this word denotes a sovereign, ruler, or monarch. Its inclusion in the inscription is central to the irony and theological depth of the verse. It directly addresses Jesus' claim to kingship, which was perceived as a political threat by Rome and a blasphemous claim by some Jewish leaders, yet it simultaneously proclaims His true, divine authority.

#### Verse Breakdown
* **"And the superscription of his accusation was written over":** This clause establishes the Roman legal and public context of Jesus' crucifixion. The "superscription" (the *titulus*) was the official charge, and its placement "over" Jesus' head on the cross was a standard Roman practice, meant to publicize the crime and deter others. The "accusation" refers to the specific charge for which Jesus was condemned, which, in the eyes of Rome, was sedition against Caesar.
* **"THE KING OF THE JEWS.":** This is the precise content of the inscription. It is presented as a direct quote, emphasizing its official and public nature. While intended by Pilate as a political charge, and by the Jewish leaders as a point of contention, it stands as a profound, albeit unintended, declaration of Jesus' true identity. It highlights the central conflict surrounding Jesus: His claims to kingship and the nature of His kingdom, which was fundamentally misunderstood by both Roman and Jewish authorities.

#### Literary Devices
The primary literary device at play in Mark 15:26 is **Irony**, specifically **Dramatic Irony**. The Roman authorities and Jewish leaders intended the inscription "THE KING OF THE JEWS" as a mocking accusation, a derisive statement about a condemned man who claimed kingship. However, from the perspective of the reader and divine truth, the inscription is profoundly true: Jesus *is* indeed the King, not merely of the Jews, but of all creation. This creates a powerful tension between human intention and divine reality. Furthermore, there is **Symbolism** in the inscription itself. The cross, a symbol of shame and death, becomes paradoxically the throne of the King, and the inscription, meant to condemn, becomes an unwitting proclamation of His sovereign identity. The public display of this title also serves as a form of **Foreshadowing**, hinting at the universal recognition of Jesus' kingship that would come after His resurrection and ascension.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 15:26 stands as a powerful testament to God's sovereign control, even over the actions of those who oppose Him. The inscription, intended as a political charge and a mocking insult, paradoxically declares the profound truth of Jesus' identity as the long-awaited Messiah-King. This moment underscores that Jesus' kingship is not of this world, established by political power or military might, but through self-sacrificial love and obedience to God's will. His "coronation" on the cross, with a crown of thorns and a sign declaring His kingship, redefines what it means to be a king, demonstrating that true authority and power are found in humility, service, and ultimate sacrifice for the redemption of humanity. This divine irony reveals that even in the darkest hour of human injustice, God's redemptive plan is unfolding, and His truth cannot be suppressed.

* [John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom Not of This World")
* [Psalm 2:6-7](/psalms/2-6-7 "Psalm 2:6-7 - God's Anointed King")
* [Philippians 2:8-9](/philippians/2-8-9 "Philippians 2:8-9 - Christ's Humility and Exaltation")

### REFLECTION AND APPLICATION
Mark 15:26 serves as a profound reminder that God's truth often manifests in ways that defy human expectations and logic. What the world intended as a sign of defeat and shame—the inscription "THE KING OF THE JEWS" above a dying man—God used to proclaim Jesus' ultimate authority and identity. For us today, this challenges our perceptions of power, success, and kingship. Do we recognize Jesus as King in our own lives, not just in moments of triumph, but especially in times of suffering, injustice, or apparent defeat? This verse calls us to align our understanding of leadership and authority with Christ's model: one of humble service, self-sacrifice, and unwavering obedience to God's will, even unto death. It encourages us to trust that God's purposes will prevail, even when human actions seem to contradict them, and to find hope in the sovereign reign of the crucified King.

#### Questions for Reflection
* **How does the irony of the inscription "THE KING OF THE JEWS" challenge your understanding of power and authority?**
* **In what ways might you be tempted to define Jesus or His kingdom based on worldly expectations rather than biblical truth?**
* **How can acknowledging Jesus as King, even in your moments of personal suffering or injustice, strengthen your faith and trust in God's plan?**

### FAQ

**Why did Pilate insist on writing "THE KING OF THE JEWS" despite objections from the Jewish leaders?**

Answer: Pilate's insistence on the inscription "THE KING OF THE JEWS" (as detailed in [John 19:19-22](/john/19-19-22 "John 19:19-22 - Pilate's Inscription and Refusal to Change It")) was likely a complex mix of political maneuvering, personal conviction, and perhaps a measure of disdain for the Jewish religious authorities who had pressured him into condemning Jesus. Having initially found no fault in Jesus ([Luke 23:4](/luke/23-4 "Luke 23:4 - Pilate Finds No Fault")), Pilate may have seen this as a way to assert Roman authority and subtly mock the Jewish leaders' inability to manage their own internal religious disputes without Roman intervention. By declaring Jesus "King of the Jews," he was highlighting the very charge that the Jewish leaders presented to him as sedition against Rome, thus placing the responsibility for the execution squarely on the claim of kingship, rather than on a religious charge like blasphemy, which was not a Roman concern. His firm declaration, "What I have written I have written," underscores his resolve and unwillingness to be further manipulated.

### CHRIST-CENTERED FULFILLMENT
Mark 15:26, with its declaration "THE KING OF THE JEWS," finds its ultimate Christ-centered fulfillment not in an earthly political reign, but in Jesus' divine and eternal kingship established through His crucifixion and resurrection. What was intended as a sign of defeat became the paradoxical enthronement of the true King. The earthly mockery of a crown of thorns and a sign of "King of the Jews" foreshadowed His heavenly coronation, where He would be given "all authority in heaven and on earth" ([Matthew 28:18](/matthew/28-18 "Matthew 28:18 - Jesus' Great Commission and Authority")). The cross, far from being the end of His reign, was the means by which He conquered sin, death, and the powers of darkness, demonstrating a kingdom founded on self-sacrificial love and redemption ([Colossians 2:13-15](/colossians/2-13-15 "Colossians 2:13-15 - Triumph Over Principalities and Powers")). He is not merely the King of the Jews, but the King of kings and Lord of lords, whose dominion extends over all creation ([Revelation 19:16](/revelation/19-16 "Revelation 19:16 - King of Kings and Lord of Lords")). His "accusation" was His true identity, and His "execution" was His pathway to universal sovereignty, making Him the head of the church and the one to whom every knee will one day bow ([Philippians 2:9-11](/philippians/2-9-11 "Philippians 2:9-11 - Every Knee Will Bow to Jesus")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 27:37

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

Matthew 2:2

Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.

Luke 23:37

And saying, If thou be the king of the Jews, save thyself.

Luke 23:38

And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.

John 19:18

Where they crucified him, and two other with him, on either side one, and Jesus in the midst.

John 19:22

Pilate answered, What I have written I have written.

Zechariah 9:9

¶ Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he [is] just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.