Luke 19:14

Third, with regard to the hardening of human perfidy in the rebellion of the Jewish people, it is added: But his citizens hated him. These citizens are said to be the Jews: whence the Gloss: "Citizens, that is, the Jews, from whom Christ is according …

But his citizens hated him. And they sent a delegation after him, saying: We do not want him to reign over us. By citizens, he means the impious Jews. Of whom he elsewhere protests: But now they have seen and hated both me and my …

His "citizens" are the Jews, who hate Him. "And they have seen, He says, and hated both Me and My Father" (John 15:24). They did not want Him to reign over them. Therefore, renouncing His kingdom, they said to Pilate: "We have no king," and …

They not only opposed him, while he was in obscurity; but, when he was gone into glory, to be invested in his kingdom, then they continued their enmity to him, protested against his dominion, and said, We will not have this man to reign over us. [1.] This was fulfilled in the prevailing infidelity of the Jews after the ascension of Christ, and the setting up of the gospel kingdom.

But his citizens hated him,....

his citizens--His proper subjects; meaning the Jews, who expressly repudiating our Lord's claims said, "We have no king but Cæsar" (Joh 19:15). In Christendom, these correspond to infidel rejecters of Christianity, as distinguished from professed Christians.

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The occasion of our Lord speaking the parable before us, is clear and plain. It was intended to correct the false expectations of the disciples on the subject of Christ's kingdom. It was a prophetic sketch of things present and things to come — which ought to raise solemn thoughts in the minds of all professing Christians. We see, for one thing, in this parable — the present position of our Lord Jesus Christ. He is compared to "a certain nobleman, who went into a far country, to receive a kingdom for himself, and then return."

The occasion of our Lord speaking the parable before us, is clear and plain. It was intended to correct the false expectations of the disciples on the subject of Christ's kingdom. It was a prophetic sketch of things present and things to come — which ought to raise solemn thoughts in the minds of all professing Christians. We see, for one thing, in this parable — the present position of our Lord Jesus Christ. He is compared to "a certain nobleman, who went into a far country, to receive a kingdom for himself, and then return." When the Lord Jesus left the world, He ascended up into Heaven as a conqueror, leading captivity captive. He is there sitting at the right hand of God, doing the work of a High Priest for His believing people, and ever making intercession for them. But He will not sit there always. He will come forth from the holy of holies to bless His people. He will come again with power and glory — to put down every enemy under His feet, and to set up His universal kingdom on earth. At present "we do not see all things subjected to Him." The devil is the "prince of this world." (Hebrews 2:8; John 14:30.) But the present state of things shall be changed one day. When Christ returns — the kingdoms of the world shall become His! Let these things sink down into our minds. In all our thoughts about Christ — let us never forget His second coming. It is well to know that He lived for us, and died for us, and rose again for us, and intercedes for us. But it is also well to know that He is soon coming again for us! We see, for another thing, in this parable — the present position of all professing Christians. Our Lord compares them to servants who have been left in charge of money by an absent master, with strict directions to use that money well. They are to "Put this money to work, until I come back."

His citizens - Or countrymen - the Jewish people, who professed to be subjects of the kingdom of God. Hated him - Despised him for the meanness of his birth, his crucifixion to the world, and for the holiness of his doctrine. Neither mortification nor holiness suits the dispositions of the carnal mind.

But his citizens - His “subjects,” or the people whom he was desirous of ruling. Hated him - On account of his character, and their fear of oppression. This was, in fact, the case with regard to Archelaus, the Jewish prince, who went to Rome to be confirmed in his kingdom. Sent a message, saying ... - His discontented subjects, fearing what would be the character of his reign, sent an embassy to remonstrate against his being appointed as the ruler. This actually took place. Archelaus went to Rome to obtain from Augustus a confirmation of his title to reign over that part of Judea which had been left him by his father, Herod the Great. The Jews, knowing his character (compare Mat 2:22), sent an embassy of 50 men to Rome, to prevail on Augustus “not” to confer the title on him, but they could not succeed. He “received” the kingdom, and reigned in Judea in the place of his father. As this fact was “fresh” in the memory of the Jews, it makes this parable much more striking. By this part of it Christ designed to denote that the Jews would reject “him” - the Messiah, and would say that they did not desire him to reign over them. See Joh 1:11. So it is true of all sinners that they do not “wish” Jesus to reign over them, and, if it were possible, would cast him off, and never submit to his reign.