Luke 19:14 - Printer Friendly

ESV: But his citizens hated him and sent a delegation after him, saying, ‘We do not want this man to reign over us.’

NIV: But his subjects hated him and sent a delegation after him to say, 'We don't want this man to be our king.'

NASB: But his citizens hated him and sent a delegation after him, saying, ‘We do not want this man to reign over us.’

CSB: "But his subjects hated him and sent a delegation after him, saying, 'We don't want this man to rule over us.'

NLT: But his people hated him and sent a delegation after him to say, ‘We do not want him to be our king.’

KJV: But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us.

NKJV: But his citizens hated him, and sent a delegation after him, saying, ‘We will not have this man to reign over us.’

Jesus is telling the parable of the ten minas to prepare a crowd for His absence between His ascension and His second coming (Luke 19:11–27). He compares Himself to a nobleman who must go away to be granted kingship of the territory. The nobleman entrusts ten servants with one mina each and charges them to invest it well in his name. Then he leaves.

Unlike the similar parable of the talents (Matthew 25:14–30), this nobleman is opposed. There are many who do not want him to be king. His enemies send a delegation to try to convince the emperor. Their plan doesn't work. The nobleman is installed as king, and when he returns, the rebellious ones are executed for treason.

In the same way, when Jesus returns to earth and the kingdom of God is fulfilled, those who rebelled against Him will have to bow their knee and confess He is Lord before they will get their wish and be removed from His presence forever (Philippians 2:9–11; Revelation 20:11–15).

The practice of appealing to a high authority about an unwanted ruler was common at the time. When Herod the Great died, his son Archelaus was meant to be king. Fifty Jews traveled to Caesar Augustus and convinced him to moderate Archelaus' power. Instead of "king," he became an "ethnarch." After the time of Jesus, Pilate faced a similar problem. Because of his intense cruelty, Samaritans protested his appointment as governor of Syria. Pilate was called to Rome and possibly exiled to France.

Luke 19:11–27 is the final passage of a series of stories about the kingdom of God. In a parable, Jesus explains that He cannot take the kingdom now; He must leave to receive it. His followers will be those who have understanding about His kingship: the gospel. Those who faithfully spread that message will be greatly rewarded. Those who plot against Him will be destroyed. This parable is about responsibility with the gospel; the similar parable of the talents is about responsibility with resources like time and spiritual gifts (Matthew 25:14–30). Next comes the triumphal entry (Luke 19:28–44).

Jesus approaches Jerusalem by way of Jericho. Along the road, he encounters Zacchaeus: an unusually short man and infamous tax collector. Zacchaeus responds to Jesus' invitation and demonstrates humility and repentance. Jesus gives a parable explaining a believer's obligation to encourage the spread of the gospel. Jesus enters Jerusalem to great fanfare, upsetting local Pharisees. As He rides, Jesus weeps to think of the future destruction in store for the city. He once again drives corrupt businessmen from the temple grounds. His enemies are furious, but too afraid of the adoring crowds to take direct action.

Luke 19 finishes the "travelogue of Christ to Jerusalem" and introduces His first actions there (Luke 9:51—19:27). This long passage semi-chronologically records Jesus' journey to Jerusalem and the theological reasons why He must go to the cross. It finishes here, in this chapter, with Jesus meeting Zacchaeus and the parable of the ten minas. The chapter continues with Jesus' entry into Jerusalem as its king—the triumphal entry. Jesus mourns over Jerusalem, its rejection of their Messiah, and its coming destruction in AD 70. He also cleanses the temple and teaches there. In the next segments, Luke covers the last hours of Jesus' earthly life (Luke 22—23) as well as Jesus' resurrection (Luke 24).

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.