Luke 23:38Meaning & Commentary from the Church Fathers

The inscription was placed above the Cross, not below it: His rule is upon His parapets (Isaiah 9:6). What constitutes His dominion if not His eternal might and divine nature (Rom. 1:20)? When questioned about His identity, He responded, 'He who was from the beginning, even as I say to you' (John 8:25). This inscription reads: Jesus of Nazareth, King of the Jews (Jn. 19:19).

It is fitting for the inscription to be above the Cross because the Kingdom Christ holds is not one of flesh but of divine authority (John 18:36). The inscription above the Cross—Jesus—not only signifies His presence on the Cross but also reflects His royal majesty above it. He is the worm, lifted upon the Cross, and akin to the scarab (see Psalm 22:7; Hab. 2:11). As a true worm, He did not come down from the tree; as a faithful scarab, He cried out from it. What was His cry? ‘Lord, do not hold this sin against them!’ (Acts 7:60). He assured the thief, ‘Today you will be with Me in paradise’ (Luke 23:43). He lamented as a scarab, ‘My God, My God, why have You forsaken Me?’ (Ps. 22:2; Matt. 27:46; Mk. 15:34). He is the good scarab, shaping the clay of our human form, which was once dry and sluggish. He is the good scarab, and through His humility, He raises the lowly (Ps. 112:7), uplifting Paul, who considered himself a thief (Phil. 3:8). He also restored Job, who sat in ashes (Job 2:8).

Such is the significance of this inscription!

This ambiguity was intentionally troubling and highly inconvenient for the Sanhedrin.

The inscription was crafted in three languages, ensuring that anyone unable to understand one could grasp its meaning in another. Many Jews of the time might not have comprehended Hebrew, while Greek served as the lingua franca of the Roman Empire, and Latin was significant for understanding the authority that sentenced Jesus. An inscription presented in three languages suggested that the individual it referred to was of considerable importance—a practice reserved for the highest figures, such as triumphant generals and sovereigns—thus adding to the discontent felt by the Sanhedrin.

Moreover, it is important to note that, according to the Evangelist, the inscription was affixed to the cross on a distinct board. Historical accounts, such as those noted by pious Helen, confirm that this inscription was found apart from the cross itself. The elevated position of the inscription not only underscored its significance but also intensified the displeasure of the Sanhedrin.

Luke uniquely notes that in addition to the bystanders and rulers who mocked Him (as seen in Matthew and Mark), the soldiers also reviled Christ; seeking to appease the crowd and leadership, they approached Him with vinegar and taunted Him, saying, "If You are the King of the Jews, save Yourself." Concerning the inscription placed above Him on the cross, Luke indicates that it was inscribed in Greek, Latin, and Hebrew. Furthermore, regarding the derision from the two criminals who were crucified alongside Christ, Luke exclusively shares that one of them indeed ridiculed the Savior, while the other rebuked his fellow wrongdoer and turned to the Lord with a heartfelt request, demonstrating an extraordinary faith in Jesus as the Messiah and King, leading Christ to reply, "Truly, I say to you, today you will be with Me in paradise."

This way, people will comprehend that he referred to himself as such, while we did not accept him as our sovereign." Pilate, unable to overlook the chief priests' manipulation and their attempt to impose their will upon him, retorted firmly, "It is not for you to meddle with my decision! What I have inscribed will stand as it is!"

The message likely appeared in these three forms: ישוע הנצרי מלך היהודים, ούτος εστίν Ιησούς Βασιλεύς των Ιουδαίων, Rex Judaeorum. Once the Jewish leaders grasped the cruel mockery Pilate had subjected them to, it completely soured their moment of triumph, leading them to send a delegation to Pilate demanding a change to the inscription that offended them. “Do not write the king of the Jews,” they insisted, “but rather that he claimed, I am the king of the Jews.” Yet, Pilate’s previous fear at the mention of Caesar faded, and a rebellious spirit emerged. He found delight in annoying them further, acting contrary to the desires of those whose rebellious outcries had forced him to act against his own will that morning. Few could display disdain as sharply as the Romans. Without offering any justification for his decision, Pilate curtly replied to the high priests, “What I have written, I have written.”

This declaration was inscribed in three languages—Hebrew, Greek, and Latin—ensuring that not only Jewish locals but also visitors participating in the Passover from far-off lands could read and comprehend it. When the chief priests encountered this inscription, they recognized the profound disgrace encapsulated within those succinct yet powerful words. They may have anticipated that Jewish onlookers would react with disdain towards their leaders for so dishonoring the title of the King of the Jews, while Gentiles would mock their despised compatriots. Flustered by their predicament, the scheming opponents of Christ sought to persuade Pilate to alter the inscription, requesting that it read: He said, I am King of the Jews, arguing that such wording would place the blame solely on Jesus, portraying Him as a self-declared impostor, thereby intensifying the hostility directed at Him from the witnesses of His crucifixion. Their stratagem seemed sound, but Pilate, who had already yielded to their demands on numerous occasions, resolutely replied, ‘What I have written, I have written.’ Unbeknownst to him, he asserted a profound truth. Blessed Augustine expounds on this, remarking that what Pilate inscribed was indeed accurate; after all, the Lord proclaimed, I have been made King by Him over Zion, His holy city (Ps. 2:6). He foretold that He must suffer to enter into His glory (Lk. 24:26), and in a sense, those who nailed Him to the cross were unwittingly enthroning Him. By this trilingual inscription, Pilate, representing the Gentiles, officially announced Him to the world, defying the Jewish authorities, symbolically forecasting the events that would soon unfold. While the Jewish people continued to reject the reign of Christ, they have witnessed to their dismay how nations globally have acknowledged the crucified Jesus as their King, Savior, and Lord. Thus, the mystery of Christ’s cross on Golgotha was unveiled to all creation, a revelation determined by the eternal counsel of the triune Godhead, which had remained concealed for ages until this moment (Col 1:26). The unblemished and sacred Lamb, destined as the atoning sacrifice for the sins of humanity before the world’s foundation (1 Pet 1:19-20), is raised upon the altar of the cross. In the middle of the earth (Ps 73:12), a new tree of life is established. The blessings of the Lord, pouring forth like four streams upon the cursed earth (Gen 3:17), sanctify it, preparing it as a home for the New Covenant children of the second Adam. What a remarkable sight this was, not only for the souls of the elect yearning for redemption in Jerusalem (Lk 2:38) but also for the angels, who encircled the cross with reverent awe, recognizing it as the Throne of the Lord of Glory (1 Cor 2:8).