He came into his own. Here is displayed the absolutely desperate wickedness and malice of men; here is displayed their execrable impiety, that when the Son of God was manifested in flesh to the Jews, whom God had separated to himself from the other nations to be His own heritage, he was not acknowledged or received. This passage also has received various explanations. For some think that the Evangelist speaks of the whole world indiscriminately; and certainly there is no part of the world which the Son of God may not lawfully claim as his own property. According to them, the meaning is: "When Christ came down into the world, he did not enter into another person's territories, for the whole human race was his own inheritance." But I approve more highly of the opinion of those who refer it to the Jews alone; for there is an implied comparison, by which the Evangelist represents the heinous ingratitude of men. The Son of God had solicited an abode for himself in one nation; when he appeared there, he was rejected; and this shows clearly the awfully wicked blindness of men. In making this statement, the sole object of the Evangelist must have been to remove the offense which many would be apt to take in consequence of the unbelief of the Jews. For when he was despised and rejected by that nation to which he had been especially promised, who would reckon him to be the Redeemer of the whole world? We see what extraordinary pains the Apostle Paul takes in handling this subject. Here both the Verb and the Noun are highly emphatic. He came. The Evangelist says that the Son of God came to that place where he formerly was; and by this expression he must mean a new and extraordinary kind of presence, by which the Son of God was manifested, so that men might have a nearer view of him. Into his own. By this phrase the Evangelist compares the Jews with other nations; because by an extraordinary privilege they had been adopted into the family of God. Christ therefore was first offered to them as his own household, and as belonging to his empire by a peculiar right. To the same purpose is that complaint of God by Isaiah: The ox knoweth his owner, and the ass his master's crib, but Israel knoweth me not, (Isaiah 1:3;) for though he has dominion over the whole world, yet he represents himself to be, in peculiar manner, the Lord of Israel, whom he had collected, as it were, into a sacred fold.

He came unto his own - His own "land" or "country." It was called his land because it was the place of his birth, and also because it was the chosen land where God delighted to dwell and to manifest his favor. See Isaiah 5:1-7. Over that land the laws of God had been extended, and that land had been regarded as especially his, Psalm 147:19-20.
His own - His own "people." There is a distinction here in the original words which is not preserved in the translation. It may be thus expressed: "He came to his own land, and his own people received him not." They were his people, because God had chosen them to be his above all other nations; had given to them his laws; and had signally protected and favored them, Deuteronomy 7:6; Deuteronomy 14:2.
Received him not - Did not acknowledge him to be the Messiah. They rejected him and put him to death, agreeably to the prophecy, Isaiah 53:3-4. From this we learn,
1. That it is reasonable to expect that those who have been especially favored should welcome the message of God. God had a right to expect, after all that had been done for the Jews, that they would receive the message of eternal life. So he has a right to expect that we should embrace him and be saved.
2. Yet, it is not the abundance of mercies that incline men to seek God. The Jews had been signally favored, but they rejected him. So, many in Christian lands live and die rejecting the Lord Jesus.
3. People are alike in every age. All would reject the Saviour if left to themselves. All people are by nature wicked. There is no more certain and universal proof of this than the universal rejection of the Lord Jesus.

He came unto his own - Τα ιδια - to those of his own family, city, country: - and his own people, οἱ ιδιοι - his own citizens, brethren, subjects.
The Septuagint, Josephus, and Arrian, use these words, τα ιδιοι and οἱ ιδιοι, in the different senses given them above.
Received him not - Would not acknowledge him as the Messiah, nor believe in him for salvation.
How very similar to this are the words of Creeshna, (an incarnation of the Supreme Being, according to the theology of the ancient Hindoos!) Addressing one of his disciples, he says: "The foolish, being unacquainted with my supreme and divine nature, as Lord of all things, despise me in this human form; trusting to the evil, diabolic, and deceitful principle within them. They are of vain hope, of vain endeavors, of vain wisdom, and void of reason; whilst men of great minds, trusting to their divine natures, discover that I am before all things, and incorruptible, and serve me with their hearts undiverted by other beings." See Bhagvat Geeta, p. 79.
To receive Christ is to acknowledge him as the promised Messiah; to believe in him as the victim that bears away the sin of the world; to obey his Gospel, and to become a partaker of his holiness, without which no man, on the Gospel plan, can ever see God.

He came (r) unto his own, and his own received him not.
(r) The Word showed himself again when he came in the flesh.

He came unto his own,.... Not all the world, who are his own by right of creation; for these, his own, are opposed to the world, and distinguished from them; and his coming to them designs some particular favour, which is not vouchsafed to all: nor yet are the elect of God intended; though they are Christ's own, in a very special sense; they are his by his own choice, by his Father's gift, by his own purchase, and through the conquest of his grace, and are the objects of his special love; and for their sake he came in the flesh, and to them he comes in a spiritual way, and to them will he appear a second time at the last day unto salvation: but they cannot be meant, because when he comes to them they receive him; whereas these did not, as the next clause affirms: but by his own are meant the whole body of the Jewish nation; so called, because they were chosen by the Lord above all people; had distinguishing favours bestowed upon them, as the adoption, the covenants, the promises, the giving of the law, and the service of God; and had the Shekinah, and the symbol of the divine presence in a remarkable manner among them; and the promise of the Messiah was in a particular manner made to them; and indeed, he was to be born of them, so that they were his kindred, his people, and his own nation: and this his coming to them is to be understood not of his incarnation; though when he came in the flesh, as he came of them, so he came to them, particularly being sent to the lost sheep of the house of Israel, and was rejected by them as the Messiah; yet his incarnation is afterwards spoken of in John 1:14 as a new and distinct thing from this; and to understand it of some coming of his before his incarnation, best suits with the context, and the design of the evangelist. Now Christ, the word, came to the Jews before his incarnation, not only in types, personal and real, and in promises and prophecies, and in the word and ordinances, but in person; as to Moses in the bush, and gave orders to deliver the children of Israel out of Egypt: he came and redeemed them himself with a mighty hand, and a outstretched arm; in his love and pity he led them through the Red Sea as on dry ground; and through the wilderness in a pillar of cloud by day, and a pillar of fire by night; and he appeared to them at Mount Sinai, who gave unto them the lively oracles of God:
and his own received him not; they did not believe in him, nor obey his voice; they rebelled against him, and tempted him often, particularly at Massah and Meribah; they provoked trim to anger, and vexed, and grieved his holy Spirit, as they afterwards slighted and despised his Gospel by the prophets. Of this nonreception of the word by the Jews, and their punishment for it, the Targumist on Hosea 9:17 thus speaks:
"my God will remove them far away, because, , "they receive not his word"; and they shall wander among the people.
And so they treated this same "Logos", or word of God, when he was made flesh, and dwelt among them. Somewhat remarkable is the following discourse of some Jews among themselves (e):
"when the word of God comes, who is his messenger, we shall honour him. Says R. Saul, did not the prophets come, and we slew them, and shed their blood? (compare this with Matthew 23:30.) how therefore now, , "shall we receive his word?" or wherefore shall we believe? Says R. Samuel, the Levite, to him, because he will heal them, and deliver them from their destructions; and because of these signs we shall believe him, and honour him.
But they did not,
(e) Ben Arama in Genesis. xlvii. 4. apud Galatin. de Arcan. Cathol. Ver. l. 3. c. 5,

his own--"His own" (property or possession), for the word is in the neuter gender. It means His own land, city, temple, Messianic rights and possessions.
and his own--"His own (people)"; for now the word is masculine. It means the Jews, as the "peculiar people." Both they and their land, with all that this included, were "HIS OWN," not so much as part of "the world which was made by Him," but as "THE HEIR" of the inheritance (Luke 20:14; see also on Matthew 22:1).
received him not--nationally, as God's chosen witnesses.

He came - In the fulness of time, to his own - Country, city, temple: And his own - People, received him not.