Luke Chapter 19 · Verse 14
But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us.
Original Language Analysis
οἱ
G3588
οἱ
Strong's:
G3588
Word #:
1 of 18
the (sometimes to be supplied, at others omitted, in english idiom)
αὐτοῦ
him
G846
αὐτοῦ
him
Strong's:
G846
Word #:
4 of 18
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
ἐμίσουν
hated
G3404
ἐμίσουν
hated
Strong's:
G3404
Word #:
5 of 18
to detest (especially to persecute); by extension, to love less
αὐτοῦ
him
G846
αὐτοῦ
him
Strong's:
G846
Word #:
6 of 18
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
καὶ
and
G2532
καὶ
and
Strong's:
G2532
Word #:
7 of 18
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
ἀπέστειλαν
sent
G649
ἀπέστειλαν
sent
Strong's:
G649
Word #:
8 of 18
set apart, i.e., (by implication) to send out (properly, on a mission) literally or figuratively
πρεσβείαν
a message
G4242
πρεσβείαν
a message
Strong's:
G4242
Word #:
9 of 18
seniority (eldership), i.e., (by implication) an embassy (concretely, ambassadors)
ὀπίσω
after
G3694
ὀπίσω
after
Strong's:
G3694
Word #:
10 of 18
to the back, i.e., aback (as adverb or preposition of time or place; or as noun)
αὐτοῦ
him
G846
αὐτοῦ
him
Strong's:
G846
Word #:
11 of 18
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
λέγοντες
saying
G3004
λέγοντες
saying
Strong's:
G3004
Word #:
12 of 18
properly, to "lay" forth, i.e., (figuratively) relate (in words (usually of systematic or set discourse; whereas g2036 and g5346 generally refer to an
θέλομεν
We will
G2309
θέλομεν
We will
Strong's:
G2309
Word #:
14 of 18
to determine (as an active option from subjective impulse; whereas g1014 properly denotes rather a passive acquiescence in objective considerations),
Cross References
Historical Context
When Archelaus went to Rome seeking kingship over Judea, a delegation of 50 Jewish leaders followed to petition Augustus against him, citing his brutality. Though Augustus heard their complaint, he still appointed Archelaus (albeit as ethnarch, not king). Jesus's audience would recognize this historical reference and understand the parable's warning: rejecting the king doesn't prevent his eventual rule—it only ensures judgment for the rebels. The Jewish leaders' rejection of Christ would lead to the destruction of Jerusalem in AD 70 and their exclusion from the kingdom.
Questions for Reflection
- How does the citizens' hatred of their rightful king parallel humanity's natural rebellion against God's rule?
- What does the phrase 'We will not have this man to reign over us' reveal about the ultimate nature of unbelief?
- How does this verse anticipate both Christ's rejection at His first coming and His vindication at His second?
Analysis & Commentary
But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. The adversative de (δέ, "but") introduces opposition. The word politai (πολῖται, "citizens") refers to those under the nobleman's jurisdiction—his own people, not foreigners. The verb emisoun (ἐμίσουν, "hated") in imperfect tense indicates ongoing, settled hatred, not momentary dislike. This hatred prompts action: they send presbeian (πρεσβείαν, "a delegation" or "message") after him to protest his appointment, declaring ou theloumen touton basileusai eph' hēmas (οὐ θέλομεν τοῦτον βασιλεῦσαι ἐφ' ἡμᾶς, "We will not have this man to reign over us").
This detail historically parallels the Jewish delegation that followed Archelaus to Rome to oppose his kingship. Prophetically, it represents Israel's rejection of Jesus as Messiah—"We have no king but Caesar" (John 19:15). The citizens' refusal anticipates Jesus's coming rejection in Jerusalem. The phrase "this man" (touton, τοῦτον) drips with contempt—they won't even use his title. Their rebellion sets up the parable's climax: the nobleman returns with royal authority and judges his enemies (v. 27). Christ's rejected kingship now will become His vindicated kingship at His return.