Strange as it may seem, the trial and crucifixion of Jesus were a kind of coronation ceremony. In the words of Lamar Williamson, “His throne is a cross, his courtiers two robbers, and his public the enemies who kill him”. I find it significant that six times in Mark’s account of the trial and crucifixion of Jesus was addressed as king (Mark 15.2; 15.9; 15.12; 15.18; 15.26; 15.32). What kind of a king was Jesus? What significance was meant by the term “king of the Jews”?
In the first place, I would like to suggest that Jesus was – and remains – the sinners’ king. Mark in his account of the crucifixion of Jesus wrote: “With him they crucified two bandits, one on his right and one on his left” (Mark 15.27). Almost certainly these “bandits” were no ordinary criminals; they were probably associates of Barabbas (see Mark 15.27) who were freedom fighters, men who were happy to stick a knife into the back of any Roman. It was with such men that Jesus was crucified.
How ironic it was when we consider the kind of life Jesus had lived. Jesus was everything that these men were not. Jesus whom Peter likened to a lamb “without defect or blemish” (1 Peter 1.19). Although he shared in our flesh and blood, and “who in every respect had been tested as we are”, yet he was “without sin” (Hebrews 4.15).
If ever a man deserved not to die on a cross, it was Jesus. The cross was a total ‘frame-up’. Yet, it was appropriate that Jesus should have died with such men, for here we find the meaning of the cross. For there on the cross Jesus identified himself with sinners, who had broken God’s laws. Some Greek manuscripts add the words: “The scripture was fulfilled that says, ‘And he was counted among the lawless’”. The Scripture in question is Isaiah 53.12: “He poured out himself to death, and was numbered with the transgressors, yet he bore the sin of many” (Isaiah 53.12). Jesus in dying on the cross died for all of us. For all of us have sinned and offended against God’s holy laws. Jesus in dying on a cross, took upon himself the sin of the world. The two bandits were representatives of sinful humanity.
In the second place, I would like to suggest that Jesus was – and remains – the people’s king, in the sense that his life was totally bound up in the lives of his subjects. His concern was for others and not for himself. We see that concern above all on the cross. As Jesus hung on the cross, the physical pain of crucifixion was compounded by the pain of taunting and misunderstanding.
- He was first mocked. “People passing by shook their heads and hurled insults at Jesus: ‘Aha! You were going to tear down the Temple and build it up again in three days! Now come down and save yourself” (Mark 15.29 GNB). They assumed that Jesus’ primary objective would have been to save his own life; therefore his failure to do so must be proof that he lacked the power or opportunity.
- Then the chief priests and the teachers of the Law came along: “He saved others, but he cannot save himself! Let us see the Messiah, the King of Israel, come down from the cross now, and we will believe in him” (Mark 15.31,32 GNB). But as William Booth, the founder of the Salvation Army, once said: “It is precisely because he would not come down that we believe in him”.
- Finally, Mark told us that the two who were crucified with him “insulted him” (Mark 15.32 GNB).
Unwittingly Jesus’ opponents spoke the truth. Jesus could have saved himself by calling upon the heavenly armies of his Father. However had he come down from the cross, he would never have been able to save us. He was a true people’s king, who had the welfare of his subjects uppermost in his hearts.
In the third place, I would like to suggest that Jesus was – and is still – the world’s king. For “the notice of the accusation against him read ‘The King of the Jews’ (Mark 15.26 GNB). It was the Roman custom to display a notice indicating the crime for this the person was being executed. The words of the inscription on the cross of Jesus makes it clear that it was as a messianic pretender that Jesus was condemned. Significantly John in his Gospel tells us that this inscription was written “in Hebrew, in Latin and in Greek” (John 19.20). No doubt these three languages were chosen to make sure that everyone should be able to read and understand, for at Passover time Jerusalem was packed with visitors from all over the then known world. However, from our perspective the tri-lingual inscription point to Jesus’s universal significance. He was – and still is – not so much the Jews’ king, but the world’s king. Jesus’ earthly ministry may have been confined too Israel, but his death on the cross was not for one nation, but for everyone. As Jesus said: “I, when I am lifted up from the earth, will draw all people to himself” (John 12.32). In a way which was far beyond Pilate’s intention or understanding, the inscription points to Jesus’ claim to the world of the Jew, the Roman and the Greek.