They are like to children sitting in the marketplace and speaking one to another and saying: We have piped to you, and you have not danced: we have mourned, and you have not wept.
ομοιοι εισιν παιδιοις τοις εν αγορα καθημενοις και προσφωνουσιν 4377 αλληλοις και λεγουσιν 3004 ηυλησαμεν υμιν και ουκ ωρχησασθε εθρηνησαμεν υμιν και ουκ εκλαυσατε
10 Church Fathers comment on this verse · 12 commentaries
The Jewish people engaged in a particular activity where a large group of children was split into two groups. One group mourned, while the other joyfully played music, creating a stark contrast that mocked the essence of life. The joy of the musicians did not resonate with the sorrow of those who mourned, highlighting a disconnect between the two sides. In this manner, the Lord portrays the Pharisees as participating in a comparable display.
It is possible that Jewish children engaged in a similar activity. A group of young men was separated into two factions, who, in their laughter at the disorder of the world, the erratic nature of its happenings, and the swift, painful shifts from one extreme to another, played musical instruments while the others expressed their grief through tears. However, the mourners did not partake in the joy of the musicians and celebrants, nor did those with instruments share in the sorrow of those who lamented. Ultimately, they accused each other of a lack of compassion and warmth. Some remarked, “We played with you, yet you did not dance,” while others responded, “We wept with you, but you did not mourn.”
Alas for those who declare wickedness as righteousness and righteousness as wickedness, who identify darkness as light and light as darkness, and who consider bitter things to be sweet while sweet things are deemed bitter (Is 5:20). This reflected the nature of the Israelites, particularly their leaders, the scribes and Pharisees. Christ asked regarding them, "To whom shall I compare the men of this generation?" (Luke 7:31).
Let us avoid the mindset of those who, upon observing John neither eating nor drinking, claimed he was possessed by a demon (Mt 11:18, Lk 7:33). Similarly, we should not mirror the perspective of those who watched Christ partake in meals and declared, ‘Look, a man who enjoys food and drink, a companion of tax collectors and sinners’ (Lk 7:34). In response to these judgments, the Lord emphasizes a crucial point by declaring: And wisdom is justified by her children (Mt 11:19).
It is commendable to weep, as demonstrated by the children who in the public squares cry out: "We played the flute for you, and you did not dance; we mourned, and you did not weep." The flute, a musical instrument, produces soft melodies through the breath of its player. In this sense, every holy Prophet may be likened to a flute, being inspired by the Holy Spirit, which is why it is proclaimed: "We played the flute for you, and you did not dance." The messages of the Prophets encourage us to fulfill the divine prophecies with care and attention, akin to dancing. Simultaneously, the Prophets express sorrow for our sake, urging us to lament so that we might recognize our sins through their words and mourn for our downfall. In doing so, we humble our bodies through toil and weariness.
The melody is delightful, not merely in a way that pleases the ears, but in a manner that lifts the soul and heart; hence, the New Testament is referred to as a song, as the Lord Himself stated, “We will sing unto you, and not dance.” Through the Gospel, He proclaimed the forgiveness of sins. The Jewish people ought to have recognized this truth, yet they failed to do so, warranting admonishment.
The Lord articulated, "We played the flute for you, and you did not dance; we sang lamentations, and you did not weep" (Luke 7:32). These phrases reflect the nature of children, who lack the gravitas of adulthood, as their light bodies are in constant motion; nonetheless, a deeper understanding may be gleaned. Initially, the Jews disregarded the psalms, then the prophetic laments: the psalms beckoned them towards rewards, while the laments called them away from their deceptions. David expressed that they should hang their harps on the willows (Psalm 136:2) and danced before the Ark of the Lord, not out of disorderly conduct, but in holiness (2 Samuel 6:14-22). This is not a frivolous display of physical dancing but refers to the tireless movement of the spirit and the body's cheerful compliance with God's command. Neither triumph nor loss, however, prompted the Jews to amend their ways: despite being graced with divine favor, they were called to elevate their thoughts, raise their bodies, abandon worldly pursuits, seek the eternal, and, feeling the anguish of exile, lament for their sins, as sin was the root of their suffering.
Moses sung when the waters of the Red Sea parted, granting passage to the Israelites, while the waves formed walls around them and then returned to engulf the Egyptian chariots (Exodus 15:1-8). Isaiah composed a song for his cherished vineyard, indicating that the nation that once bore the fruits of virtue would turn wild and barren due to its wickedness (Isaiah 5:1-2). The Jews sung while they felt the flames lick them, with everything around them ablaze, yet they remained untouched by the harmless fire (Daniel 3:24, 52-90). Habakkuk, who learned to alleviate the people's affliction through song, prophesied that the trials of the Lord would be a sweetness to the faithful (Habakkuk 3:13). Thus, the prophets harmonized, declaring salvation for the people through spiritual melodies, while also weeping, softening the hardened hearts of the Jews through poignant lament (Isaiah 46:12).
The Scriptures guide us to sing rightly, to play the psalms with fervor, and to dance with wisdom. The Lord instructed Ezekiel to “splash your hand and stomp your foot” (Ezekiel 6:11). The Divine, ever discerning of conduct, does not seek frivolous displays of the body or indecent cries from men or applause from women, which would demean the esteemed prophet to a lowly role akin to an actor. The unveiling of the resurrection's mystery rejects the notion of a degrading dance. Yet, applause serves to honor virtuous actions, resonating throughout the cosmos (Psalm 18:5) and amplifying the glory of good deeds; the spirit engages in a triumphant dance, and the body is glorified through righteous actions when we hang our harps on the willows.
Thus, the prophet is called to celebrate and perform, to play the psalms, for he has witnessed the wedding banquet of the Bridegroom, where the Church unites with Christ in love. Marriage is a wonder when the soul unites with the Word, and the body with the spirit. To this nuptial feast, David invites us to rejoice as he reunites his descendants. He rejoices more than anyone present, as if partaking in the festivity himself, calling for jubilant celebration: “Rejoice in God our Helper; shout to the God of Jacob. Begin the song, strike the timbrel, play the sweet-sounding harp” (Psalm 80:1-2). Do you not perceive the joyful movement of the prophet in these words? Furthermore, “I will sing to You, O God, on the harp; O Holy One of Israel! My mouth shall rejoice when I sing to You, and my soul that You have redeemed” (Psalm 70:22-23). Hear the harmonious sound of the harp and the lively dance? It is indeed the wedding celebration.
Take the harp, allowing the strings of your heart to resonate with the melodies of good works, struck by the movements of the spirit. Take the psalter, that your words and actions may harmonize in beauty. Take the timbrel, that the Spirit may bring forth the music of your inner being, revealing the sweet disposition of your deeds. In this way, the prophet played the psalms, calling, “Come to me from Lebanon, O bride; come down from Lebanon” (Song of Solomon 4:8). This song was once sung by children, though they went unheard. Who are these children? Of them, the Lord proclaimed, “Behold, I and the children whom You have given Me” (Isaiah 8:18; Hebrews 2:13). This song, however, was not lifted in the marketplace or in the public squares, but rather in Jerusalem, the primary gathering place of the Lord, where the principles of heavenly commandments are established.
And the prophets expressed their joy through dance, affirming that Wisdom is vindicated by all her children (Lk 7:35). This holds true for all, as justice prevails universally. The acceptance of the faithful signifies the rejection of the unfaithful. Hence, many Greeks understand that 'Wisdom is justified by all her works,' for it is the task of justice to measure each person's merit. Thus, it is rightly said: we have played for you, and you did not dance (Luke 7:32). Moses sang when the waters froze in the Red Sea prior to the Israelites’ escape, while the protective wall remained, ultimately drowning the Egyptian chariots and their riders. Isaiah too intoned the song of his beloved vineyard, alluding to the unruly future nation that had once flourished with virtue.
The Jews sang when their feet were refreshed by flames, burning within and without, yet the purifying fire left them unscathed. Additionally, the learned Habakkuk, through a song that lifted the general gloom, prophesied about the Lord’s suffering, bringing hope to the faithful. In this way, the prophets offered spiritual hymns to herald the promises of universal redemption. The tears of the prophets, softened with heartfelt lamentation, aimed to touch the hardened hearts of the Jews.
To whom shall I liken... In the aforementioned twentieth chapter, you will discover a comprehensive account of this matter.
Christ as the Bridegroom of His people evokes a celebration reminiscent of a joyous marriage festivity, prompting us to engage in singing and dancing. Our vows are richly celebrated when the Church unites with Christ, as John declares: "he who has the bride is the bridegroom" (Jn 3:29). Thus, it is fitting for us to rejoice at the wedding feast, much like King David, who not only sang but also danced fervently before the Ark of the Covenant. Before this, he expressed his joy more exuberantly than many prophets, sharing his delight with generations to come. David’s enthusiastic invitation beckons us to embrace the spirit of joy that accompanies our own vows, teaching us how to celebrate during the marriage feast, just as he had danced before the Ark in glorious celebration. This illustrates the fervor with which the prophet David danced.
How peculiar these individuals are! To whom can I liken them? They resemble disobedient children who, among their peers, cannot find contentment in any song, be it joyful or sorrowful. The Pharisees did not approach John; they branded him as possessed by a demon and pointed to his ascetic lifestyle as evidence. Likewise, they rejected the Son of Man, labeling him a glutton and a drunkard, a companion of tax collectors and sinners. However, the children of wisdom, in contrast to these obstinate individuals, as the Savior noted, validated God's wisdom through their actions. They embraced both John's strict call for repentance and the gracious invitation of the Son of Man for reconciliation with God.
The contrast between the language of the Apocrypha and that of the original text is striking. The original text is rich with distinctly Semitic names, and its imagery and metaphors are deeply rooted in Jewish culture. Every detail draws from the traditions, practices, experiences, faith, geography, and natural environment of Palestine. Those who have visited the Holy Land during the summer months have witnessed its landscape adorned with field lilies and anemones, their vibrant colors surpassing the magnificence of Solomon’s garments made of Tyrian dye. In that setting, one can observe the predatory kites or eagles searching for cadavers in the fields, just as the echoes of children’s laughter could be heard in Nazareth, reminiscent of the times when Jesus walked among them.
Nonetheless, these headstrong and obstinate individuals did not respond any better to the teachings of Jesus Christ Himself. Thus, for the sake of clarity, He drew on a familiar analogy from daily life to illustrate the cause of their disbelief, rooted in their carelessness and rebelliousness. They are described as ‘foolish and wayward children, who will not be pleased, even if you cry to them, or play the whistle’ (Bl. Theophylact): To what shall I compare this generation?
It is akin to children sitting in the marketplaces, calling to their companions, saying, ‘Weeping for you, and not dancing; weeping for you, and not weeping.’ The Lord Himself elucidated the meaning of this metaphor: John came, neither eating nor drinking, abstaining from certain foods and wine, as a strict ascetic and Nazarene, yet they remarked, ‘He has a demon’; the Son of Man came, eating and drinking, partaking in ordinary meals and wine, and not shunning the company of others, yet they declared, ‘Look at this man, a glutton and a wine bibber, a friend of tax collectors and sinners.’ The wisdom of God, manifesting itself through diverse means, justified its actions to its children—simple and faithful souls embraced John's stern call for repentance alongside the reassuring message of the Lord concerning the arrival of the gracious kingdom for their salvation.
Passages read together with this verse.
Greek text, 21 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS