TRV
Translation
King James Version
And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.
Complete Jewish Bible
Above his head they placed the written notice stating the charge against him, THIS IS YESHUA THE KING OF THE JEWS
Berean Standard Bible
Above His head they posted the written charge against Him: THIS IS JESUS, THE KING OF THE JEWS.
American Standard Version
And they set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.
World English Bible Messianic
They set up over his head the accusation against him written, “THIS IS YESHUA, THE KING OF THE JEWS.”
Geneva Bible (1599)
They set vp also ouer his head his cause written, THIS IS IESVS THE KING OF THE IEVVES.
Young's Literal Translation
and they put up over his head, his accusation written, `This is Jesus, the king of the Jews.'
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In the KJVVerse 24,167 of 31,102
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Origen of AlexandriaAD 253
COMMENTARY ON MATTHEW 130
"Whether in pretense or in truth, Christ is proclaimed," and all literature—whether Greek, Roman or Hebrew—gives evidence of his kingdom. And in place of a crown, "over his head" is written "This is Jesus king of the Jews." There is no other reason for his death (nor was there) than that he was the "king of the Jews." He spoke about this when he said, "I have been made king by him on Zion, his holy mountain." And while the chief priest, in keeping with the letter of the law, wore on his head a type of sign with a petal bearing the inscription "the holiness of the Lord," the true chief priest and king—Jesus on the cross—has a sign that reads "This is the king of the Jews." Rising up to the Father and receiving him in himself, he has for his inscription and title the Father of renown and has the Father as his crown. He has been made worthy of him as a house worthy of God the Father, and he alone can fully possess the Father.
Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
The High Priest also in obedience to the letter of the Law wore on his head the writing, 'Holiness to the Lord,' but the true High Priest and King, Jesus, bears on His cross the title, This is the King of the Jews; when ascending to His Father, instead of His own name with its proper letters, He has the Father Himself.
Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
Or, He therefore refused the wine mingled with gall, because the bitterness of sin is not mingled with the incorruption of eternal glory.
Thus on the tree of life the salvation and life of all is suspended.
Or otherwise; Two thieves are set up on His right and left hand, to signify that the entire human race is called to the Sacrament of the Lord's Passion; but because there shall be a division of believers to the right, and unbelievers to the left, one of the two who is set on His right hand is saved by the justification of faith.
Hilary of PoitiersAD 367
Commentary on Matthew 23.4-5
That they distributed his clothes by casting lots for them rather than by cutting them up signifies the eternal incorruptibility of Christ’s body. The life and salvation of all things was hung from the tree of life with a thief on his left and a thief on his right. This demonstrates that the entire human race is called to the mystery of the Lord’s suffering.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(Hom. de Cruc. et Lat. ii.) He suffered on a lofty cross, and not under a roof, to the end that the nature of the air might be purified; the earth also partook a like benefit, being cleansed by the blood that dropped from His side.
It is to be noted, that this is no small degradation of Christ. For they did this as to one utterly abject and worthless, yet for the thieves they did not the same. For they share the garments only in the case of condemned persons so mean and poor as to possess nothing more.
JeromeAD 420
Commentary on Matthew
(Verse 37.) And they placed over his head the charge against him, written, 'This is Jesus, the King of the Jews.' I cannot sufficiently admire the magnitude of the matter, that, for the sake of the redeemed, with a false accusation and having incited the unfortunate people to sedition and outcry, they found no other cause for his execution except that he was the King of the Jews. And perhaps they did this in mockery and ridicule. However, Pilate also responded unwillingly, 'What I have written, I have written.' Whether you want it or not, Jews, a crowd of all nations responds to you: Jesus is the king of the Jews, that is, the emperor of believers and confessors.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
This which was now done to Christ had been prophesied in the Psalm, They parted my garments among them, and cast lots upon my vesture. (Ps. 22:18.) It proceeds, And sitting down, they watched him there. This watchfulness of the soldiers and of the Priests has proved of use to us in making the power of His resurrection greater and more notorious. And they set up over his head his accusation written, This is Jesus, the King of the Jews. I cannot sufficiently wonder at the enormity of the thing, that having purchased false witnesses, and having stirred up the unhappy people to riot and uproar, they found no other plea for putting Him to death, than that He was King of the Jews; and this perhaps they set up in mockery.
(non occ.) As Christ was made for us a curse of the cross, so for the salvation of all He is crucified as guilty among the guilty.
Leo the Great (as quoted by Aquinas, AD 1274)AD 461
Catena Aurea by Aquinas
(Serm. 55, 1.) Two thieves were crucified with him, one on the right hand and one on the left, that in the figure of His cross might be represented that separation of all mankind which shall be made in His judgment. The Passion then of Christ contains a sacrament of our salvation, and of that instrument which the wickedness of the Jews provided for His punishment, the power of the Redeemer made a step to glory.
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
It was divinely provided that this title should be set up over His head, that the Jews might learn that not even by putting Him to death could they avoid having Him for their King; for in the very instrument of His death He not only did not lose, but rather confirmed His sovereignty.
(ap. Gloss. ord.) Or, by the two thieves are denoted all those who strive after the continence of a strict life. They who do this with a single intention of pleasing God, are denoted by him who was crucified on the right hand; they who do it out of desire of human praise or any less worthy motive, are signified by him who was crucified on the left.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
Or, according to the practical exposition, the cross in respect of its broad transverse piece signifies the joy of him that works, for sorrow produces straitness; for the broad part of the cross is in the transverse beam to which the hands are fastened, and by the hands we understand works. By the upper part to which the head is fastened is denoted our looking for retribution from the supreme righteousness of God. The perpendicular part on which the body is stretched denotes endurance, whence the patient are called 'long-suffering.' (longamines) The point that is fixed into the ground shadows forth the invisible part of a sacrament.
For because He is at once King and Priest, when He would offer the sacrifice of His flesh on the altar of the cross, His title set forth His regal dignity. And it is set over and not beneath the cross, because though He suffered for us on the cross with the weakness of man, the majesty of the King was conspicuous above the cross; and this He did not lose, but rather confirmed, by the cross.
Theophylact of OhridAD 1107
It was called "a place of a skull," because those who have learned from the tradition of the fathers say that Adam was buried there; it was necessary that all we who had died in Adam were thus made alive in Christ (1 Cor. 15:22). Do not be troubled when you hear Matthew say that vinegar with gall was offered to the Lord, Mark, wine flavored with myrrh (Mark 15:23), and John, vinegar with gall on hyssop. For many things were done by many people, as there was a disorderly crowd present, some doing one thing, others another. It is likely that one offered wine and another vinegar mixed with gall. There were many ways to be put to death, but Christ was put to death on the cross so that He might sanctify the wood of the tree by which we were cursed, and bless the whole universe: the heavens, which were signified by the upper portion of the cross; the underworld, signified by the "footstool"; and the ends of the earth, the east and the west, signified by the transverse portions of the cross. But He was also put to death on the cross so that He might stretch out His arms to embrace and gather together the children of God who had been dispersed. The soldiers divided even His clothing, as He was poor and had nothing else. That which the evangelist John calls His "title" (Jn. 19.19), Matthew calls His "accusation." For they wrote down an indictment giving the reason for His crucifixion, namely, that He was accused of claiming to be "King of the Jews" and of leading an insurrection. They indicted Him as "King" meaning to slander Him, but in truth their indictment was unimpeachable evidence admitted by his adversaries. For indeed the Lord is King, and came for this very reason, to save the Jews. But since those who were Jews in the flesh did not want Him to reign over them, He became King of the spiritual Jews, that is, of those who confess Him. For "Jew" means "he who confesses."
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(non occ.) Having described how Christ was led to the scene of His Passion, the Evangelist proceeds to the Passion itself, describing the kind of death; And they crucified him.
(ap. Anselm.) The shape of the cross seems also to signify the Church spread through the four quarters of the earth.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Matthew 27:37 records the inscription placed above Jesus' head on the cross, a customary Roman practice to declare the condemned's crime. This seemingly straightforward act, orchestrated by Pontius Pilate, served as the official charge against Jesus: "THIS IS JESUS THE KING OF THE JEWS." Yet, beneath the surface of a political accusation, this declaration unwittingly proclaimed a profound theological truth about Jesus' true identity and sovereign authority, revealing God's overarching plan even amidst human malice and political maneuvering.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 27:37 is rich in Irony. The Roman authorities, intending to humiliate Jesus and justify His execution as a political rebel, unwittingly proclaim His true identity as "THE KING OF THE JEWS." This statement, meant as an accusation of sedition, becomes a profound theological truth, demonstrating God's ability to use the actions of His adversaries to fulfill His divine purposes. The inscription also employs Symbolism, as the cross itself, with this title affixed, becomes a paradoxical throne from which Jesus reigns, not through earthly power, but through self-sacrificial love. Furthermore, the very public nature of the inscription, as noted by John, who states it was written in Hebrew, Greek, and Latin (John 19:20), highlights the Universal Scope of Jesus' kingship, making the declaration accessible to all peoples.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully encapsulates the paradoxical nature of Jesus' kingship. While the world, represented by Roman authority and Jewish religious leadership, sought to diminish and destroy Him through public humiliation, God used their very actions to declare His ultimate sovereignty. Jesus' "throne" was a cross, and His "crown" was made of thorns, yet it was precisely through this act of self-giving love and apparent defeat that His true, eternal kingdom was established. The inscription serves as a divine counter-narrative to human attempts to control or deny God's truth, affirming that Jesus is indeed the Christ, the anointed King, whose reign is not of this world's political or military might, but of spiritual authority and redemptive power.
REFLECTION AND APPLICATION
Matthew 27:37 offers a profound invitation to reflect on the nature of true power and authority. In a world that often equates kingship with earthly might, wealth, or political influence, this verse presents Jesus as a King whose reign is established through humility, suffering, and self-sacrifice. It reminds us that God's ways are often contrary to human expectations, and His truth can emerge even from the most unlikely and hostile circumstances. For believers, this means acknowledging Jesus' kingship not just in word, but in every aspect of our lives, allowing His reign to transform our priorities, values, and actions. It encourages us to trust in God's sovereign plan, even when circumstances seem chaotic or unjust, knowing that He can use human intentions—whether good or ill—to accomplish His ultimate purposes. This verse challenges us to see beyond superficial appearances and recognize the deeper, divine realities at play in the world and in our personal journeys.
Questions for Reflection
FAQ
Why did Pilate insist on this specific inscription, despite the Jewish leaders' objections?
Answer: Pilate's motives were likely complex. While the Jewish leaders wanted the inscription changed to "He said, 'I am King of the Jews'" to distance themselves from the implied acceptance of Jesus' claim, Pilate refused (John 19:21-22). This refusal could have stemmed from several reasons: a desire to assert Roman authority over the Jewish populace, a subtle mockery of the Jewish leaders who delivered Jesus to him, or perhaps a cynical indifference to their theological squabbles, viewing Jesus merely as a political agitator. Regardless of his personal intent, his decision served God's sovereign purpose.
What is the theological significance of Jesus being called "King of the Jews" at His crucifixion?
Answer: The title "King of the Jews" carries immense theological weight. For the Romans, it was a charge of sedition, implying a challenge to Caesar's rule. For many Jews, it invoked the long-awaited Davidic Messiah who would deliver Israel from oppression. However, Jesus' kingship was not of this world (John 18:36). Being proclaimed "King of the Jews" at His crucifixion ironically affirmed His true identity as the Messiah, not through earthly power or military conquest, but through self-sacrificial love and obedience to God's will. His death on the cross was, in essence, His enthronement, establishing a spiritual kingdom that transcends all earthly boundaries and encompasses all who believe.
CHRIST-CENTERED FULFILLMENT
Matthew 27:37 stands as a powerful testament to the Christ-centered fulfillment of God's redemptive plan. The inscription, "THIS IS JESUS THE KING OF THE JEWS," though intended as an accusation and a mockery, ultimately serves as a divine declaration of Jesus' true identity and sovereign authority. This moment, at the pinnacle of His humiliation, paradoxically reveals His ultimate exaltation. Jesus, the one condemned by earthly powers, is simultaneously revealed as the true King, not only of the Jews but of all creation. His "throne" on the cross, marked by this declaration, foreshadows His ultimate reign as the King of Kings and Lord of Lords. Through His death, the very act that the world intended for His defeat, Jesus established His eternal kingdom, demonstrating that His power is perfected in weakness and His reign is founded on sacrificial love. This profound irony underscores the New Testament's message that God's wisdom often confounds human understanding, turning the world's instruments of shame into declarations of divine glory, and inviting all to acknowledge the one who, in His deepest humility, proved to be the resurrected Lord over all.