Superscription
What Is a Superscription?
The word "superscription" appears in the New Testament from the Greek word epigraphe, meaning an inscription or written label. In biblical usage, it refers to two distinct types of inscriptions: the legend stamped on coins and the written notice affixed to a criminal's cross during Roman execution.
The Superscription on the Coin
One of the most famous encounters involving a superscription occurs when religious leaders tried to trap Jesus with a question about paying taxes to Caesar. Jesus asked them to show Him a denarius and then posed the penetrating question, "Whose image and superscription is this?" (Matthew 22:20). When they answered "Caesar's," He delivered His memorable reply: "Render to Caesar the things that are Caesar's, and to God the things that are God's" (Matthew 22:21). This same incident is recorded in Mark 12:16 and Luke 20:24. The superscription on the coin bore the name and titles of the reigning emperor, asserting his authority and divine claims.
The Superscription on the Cross
All four Gospel writers record that a written notice was placed on the cross of Jesus, though each uses slightly different terminology. Mark calls it "the superscription of his accusation" (Mark 15:26). Matthew refers to it simply as "his accusation" (Matthew 27:37). Luke describes it as "a superscription" written over Him (Luke 23:38). John uses the Latin-derived word "title" (John 19:19).
According to Roman custom, when a person was condemned to crucifixion, a placard stating the crime was carried before the prisoner or hung around his neck, and then fixed to the cross. The text of this superscription, as reported by the four evangelists, varies slightly in wording but consistently identifies Jesus as the King of the Jews. John provides the fullest account, noting it was written in Hebrew, Latin, and Greek (John 19:20), ensuring that virtually everyone present could read it.
The Wording Across the Gospels
The slight variations in how each Gospel records the superscription have drawn scholarly attention. Matthew records: "This is Jesus, the King of the Jews" (Matthew 27:37). Mark has simply: "The King of the Jews" (Mark 15:26). Luke writes: "This is the King of the Jews" (Luke 23:38). John gives the fullest form: "Jesus of Nazareth, the King of the Jews" (John 19:19). These variations likely reflect the different languages in which the inscription was written, or each evangelist's selective summary of the full text.
The Controversy Over the Inscription
John records that the chief priests protested Pilate's wording, asking him to change it from "The King of the Jews" to "He said, I am King of the Jews" (John 19:21). Pilate famously refused, declaring, "What I have written, I have written" (John 19:22). This exchange underscores the irony at the heart of the crucifixion narrative: the superscription intended as a criminal charge unwittingly proclaimed the truth of Jesus' identity.
Biblical Context
The term superscription appears in the Synoptic Gospels in two contexts: the coin of tribute brought to Jesus during His confrontation with the Pharisees and Herodians (Matthew 22:20; Mark 12:16; Luke 20:24), and the inscription placed on the cross at the crucifixion (Mark 15:26; Luke 23:38). All four Gospels record the inscription on the cross, with John 19:19-22 providing the most detailed account including Pilate's refusal to alter the wording.
Theological Significance
The superscription on the cross carries profound theological meaning. What was intended as a charge of sedition became an unwitting proclamation of truth: Jesus truly is the King of the Jews and King of all. The multilingual inscription symbolizes the universal scope of Christ's kingship. The coin superscription likewise raises fundamental questions about allegiance, authority, and the relationship between earthly and divine kingdoms.
Historical Background
Roman practice required that a criminal's charge be publicly displayed during execution, typically written on a whitened board in red or black letters. This served both as legal documentation and public deterrent. Roman coins bore the emperor's image and titles, often including divine claims. The denarius shown to Jesus likely bore the image of Tiberius Caesar with an inscription proclaiming him as son of the divine Augustus.