Why is Jesus Called the King of the Jews?
Jesus, King of the Jews, is one of the most significant titles given to Christ in the New Testament. It appears at pivotal moments in the gospel narratives, particularly at Jesus’ birth and crucifixion. Yet, its meaning is layered, drawing from Jewish messianic expectations, Roman political realities, and the broader biblical narrative of God’s plan to save his people. This article will explore why Jesus is called the King of the Jews, what the title meant in its original context, and why Christians continue to affirm Jesus as the king of Israel and the fulfillment of Old Testament prophecy.
Was Jesus the King of the Jews? The Promise of a King
To understand why Jesus is called the King of the Jews, we must first recognize the Jewish expectation of a coming king. The Old Testament is packed with promises that God would raise up a ruler from the line of David who would shepherd Israel and establish an everlasting kingdom. In 2 Samuel 7:12-13, God promises David, “When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever.” This covenant established the expectation that the Messiah - the anointed one - would be a king in the line of David, ruling over Israel in justice and peace.
The prophets spoke of this hope. Isaiah 9:6-7 declares, “For to us a child is born, to us a son is given; and the government shall be upon his shoulder… Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore.” The messianic king would not only restore Israel but would also bring blessing to the nations.
Jesus’ Birth: The King Is Born
The New Testament opens with the announcement that Jesus is the fulfillment of these messianic promises. In Matthew’s gospel, the Magi arrive in Jerusalem asking, “Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him” (Matthew 2:2). This question unsettles King Herod and all Jerusalem because it signals the arrival of a rival king–one whose claim is rooted in divine prophecy rather than political maneuvering.
The phrase “born king of the Jews” is significant. Unlike Herod, who was appointed king by Roman authority and was not of Davidic descent, Jesus’ kingship is legitimate, rooted in genealogy and prophecy. Matthew’s genealogy (Matthew 1:1-17) traces Jesus’ lineage directly to David, underscoring his rightful claim to the throne. The Magi’s homage, bringing gifts fit for royalty, further affirms Jesus’ status as king.
The Meaning of “King of the Jews” in the First Century
In the first-century context, the title “King of the Jews” carried both religious and political implications. Religiously, it evoked the hope of a messiah who would deliver Israel from oppression and restore the kingdom to its former glory. Politically, it was a title fraught with danger, as any claim to kingship was seen as a challenge to Roman authority.
When Jesus entered Jerusalem, the crowds greeted him with messianic acclamations: “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord!” (Matthew 21:9). The title “Son of David” was synonymous with the messianic king. The people’s expectation was that Jesus would inaugurate a new era of freedom and prosperity for Israel.
However, Jesus’ understanding of kingship was radically different from popular expectations. He declared, “My kingdom is not of this world” (John 18:36). Jesus did not come to establish a political kingdom by force but to inaugurate the reign of God through his life, death, and resurrection. His kingship is characterized by humility, service, and sacrificial love.
The Crucifixion: King of the Jews as a Title of Mockery and Truth
The title “King of the Jews” reaches its dramatic climax at the crucifixion. All four gospels record that a sign was placed above Jesus’ head on the cross, stating the charge against him: “Jesus of Nazareth, the King of the Jews” (see Matthew 27:37; Mark 15:26; Luke 23:38; John 19:19). In John’s account, the inscription was written in Aramaic, Latin, and Greek, signifying the universal scope of Jesus’ kingship.
For the Roman authorities, the title was a charge of sedition. Pilate asked Jesus, “Are you the King of the Jews?” (John 18:33). Jesus replied, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world–to bear witness to the truth” (John 18:37). Pilate’s inscription was meant to mock both Jesus and the Jewish people, but in God’s providence, it proclaimed a profound truth: Jesus is indeed the promised king, though his reign is established through the cross.
The Jewish leaders rejected Jesus’ claim, declaring to Pilate, “We have no king but Caesar” (John 19:15). But the irony is that in rejecting Jesus, they rejected the very king God had promised them. The cross, which appeared to be the defeat of Jesus’ kingship, was in fact the means by which he triumphed over sin and death.
Jesus as King of Israel and the Nations
Christians call Jesus the King of Israel because he fulfills the Old Testament promises to David and the prophets. In John 1:49, Nathanael exclaims, “Rabbi, you are the Son of God! You are the King of Israel!” This confession recognizes Jesus as the long-awaited messiah. But Jesus’ kingship is not limited to ethnic Israel, and this is vital to grasp. In John 10:16, Jesus declares, “And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd.” Jesus’ reign extends to all who trust in him, both Jew and Gentile.
Paul affirms this universal kingship in Colossians 1:13-14, writing, “He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins.” The kingdom Jesus inaugurates is spiritual, encompassing all who are redeemed by his blood.
The King Who Saves
As king, Jesus fulfills the role of shepherd, protector, and savior. He is the one who leads his people out of bondage–not merely political oppression, but the deeper bondage of sin and death.
Jesus reigns from the throne of the cross. In Revelation 19:16, Jesus is described as “King of kings and Lord of lords.” His kingship is universal and eternal. His resurrection proves that he is the true king who conquers death and brings life to all who believe.
Christian Faith and Worship
For Christians, confessing Jesus as king is central to faith and discipleship. It means acknowledging his authority over every aspect of life and submitting to his rule. The early church proclaimed, “Jesus is Lord,” a statement that challenged both Jewish and Roman authorities. To call Jesus, “King” is to recognize that ultimate allegiance belongs to him alone.
Worship, then, is an act of homage to the king. As Revelation 5:12 records, the hosts of heaven sing, “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!” Jesus, the slain and risen king, is worthy of all our worship.
Conclusion - Why is Jesus Called the King of the Jews?
Jesus is called the King of the Jews because he fulfills the promises of the Old Testament, is born as the legitimate heir to David’s throne, and establishes God’s kingdom through his life, death, and resurrection. The title “King of the Jews” encapsulates both the hope of Israel and the salvation of the world. Though misunderstood and rejected by many in his own day, Jesus’ kingship is now proclaimed to all nations and every individual. As the true king, he invites all people to enter his kingdom by faith, to experience the forgiveness of sins, and to live under his gracious and righteous rule. In Jesus, the promise to David finds its ultimate fulfillment, and the longing for a righteous king is satisfied for all eternity.