One March 29 I had an unusual dream: I saw a close up of Yeshua being crucified, and of the sign being nailed over His head, reading “King of the Jews.” In this dream the hand that was nailing the sign was my own hand. It reminded me that Mel Gibson, in the movie “The Passion,” filmed his own hand nailing Yeshua’s hand to the cross.
Comparison to Gibson’s Film
In the Gibson film, the crucifixion nailing could be interpreted from four viewpoints:
The soldier – Yeshua was factually and historically nailed to the cross.
God’s sovereignty – The crucifixion didn’t just happen, but was planned by God for a greater spiritual purpose.
All of us – It was not just the Jewish people who were responsible for the crucifixion, but every human being, as He died to forgive us all of sin.
Gibson – By inserting his own hand, Mel may also have been recognizing a calling on his own life to present the crucifixion to the world in an artistic form.
In my dream, the nailing of the “King of the Jews” sign could also be interpreted on four levels.
The soldier – A sign with “King of the Jews” was actually nailed over Yeshua’s head.
God’s sovereignty – There is a greater sovereign purpose for the sign being affixed over His head.
All of us – It is for every person in the world to accept Yeshua, not only as suffering servant but also as ruling royalty, as the Jewish King.
My calling – By this dream, I recognized a certain calling or “unction” on my life to preach Yeshua as the King of Israel.
There are five dimensions in which we see Yeshua as King: His birth, the triumphal entry, the crucifixion, the last battle, and in millennial worship.
I. Born as King
When Yeshua was born, wise men came from the East to ask, “Where is He who is born to be King of the Jews?” (Matthew 2:2). When the angel Gabriel stood before Miriam (Mary), he prophesied to her that Yeshua was born to be the King on David’s throne over the house of Jacob (Luke 1:32-33). When asked of Pilate if He was King of the Jews, Yeshua answered, “You say rightly that I am a king. For this cause I was born …” (John 19:37). The sign over Yeshua’s head at the crucifixion confirmed what was already prophesied about Him before He was born.
II. Triumphal Entry as King
Not all the Jews rejected Yeshua. He was joyfully received by: the 12 apostles, the 70 disciples, the crowds who came to His meetings to hear and be healed, and the masses of people who greeted Him with shouts of “Hosha’na!” when He entered Jerusalem. The triumphal entry of Yeshua to Jerusalem on a donkey in the first century is a prophetic foreshadowing of His real triumphal entry on a white horse in this century yet to come.
The first entry was prophesied by Zechariah (9:9) as a sign of His kingship: “Shout O daughter of Jerusalem! Behold your King is coming to you … lowly and riding on a donkey.” The people in Jerusalem received Him as King Messiah, praising Him as “Son of David” (Matthew 21:9); as bringing the blessed “kingdom of our father David” (Mark 11:10); as “the King who comes in the name of the Lord” (Luke 19:11); and as “the King of Israel” (John12:12).
III. Crucified as King
The crucifixion was not only a gracious invitation to receive forgiveness of sins; it was also a challenging declaration about His authority as king. Many Christians see the sweetness of His submission on the cross, but miss the boldness of His confrontation there.
He would have had no authority to forgive us of sins were He not the judge in the same case; and He would not have jurisdiction as judge if He were not the king with governing authority. In short: if no kingly authority, then no forgiveness of sins.
All the gospels portray the crucifixion as a public manifesto of Yeshua’s claim to be king. “Are You the king of the Jews?” (Matthew 27:11, Mark 15:2, Luke 23:3, John 18:33, 37). “What shall I do with Him whom you call the King of the Jews?” (Mark 15:12, John 18:39). “Hail, King of the Jews” (Matthew 27:29, Mark 15:17, John 19:3). “This is Yeshua the King of the Jews” (Matthew 27:37, Mark 15:26, Luke 23:38, John 19:19). “If He is the King of Israel, let Him come down now from the cross” (Matthew 27:42, Mark 15:32, Luke 23:37).
John’s gospel adds: “Behold your King! … Shall I crucify your King? … We have no king but Caesar!” (19:14-15). And also, “Do not write, ‘The King of the Jews,’ but, ‘He said, “I am King of the Jews.”‘ ‘What I have written, I have written’” (19:21-21). You can’t get anymore “in your face” than that.
IV. The Last Battle
At the battle of Armageddon, Yeshua will return as a king going out to battle to destroy those nations that attacked Jerusalem (Zechariah 14:2). He will lead the armies in the same fashion that all the ancient kings of Israel led their armies out to battle to protect the homeland.
At the Second Coming, He is described as, “in righteousness He judges and makes war” (Revelation 19:11). Unlike most modern countries in which there is no royalty, and where the judiciary is separated from the military, in the ancient Middle East, it was the king who did the judging and also led the army in battle.
He is described as “King of kings and Lord of lords” (Revelation 19:16) and as wearing “many crowns on His head” (verse 12). One of those crowns is for being the king of Israel, and the others are for being the Lord of every other nation. One crown for every people group – the King of all kings.
V. Millenial Worship
After the Second Coming, during the millennial kingdom on earth, Yeshua will be worshiped as King, reigning from Jerusalem. “Everyone who is left of all the nations which came against Jerusalem shall go up from year to year to worship the King, the Lord of Hosts, and to keep the Feast of Tabernacles. Whichever of the families of the earth do not come up to Jerusalem to worship the King, the Lord of hosts, on them there will be no rain” (Zechariah 14:16-17).
The root of the word “worship” in Hebrew is the same as to bow or prostrate oneself in submission before a king. Worship demands submission. Submission demands a kingly authority. Worship and the Kingship of Yeshua go hand in hand. If there is no kingship, there can be no worship.
