Verse 31. - And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like? The Master evidently paused a moment here. He sought for some homely, popular simile which would drive home to the listeners' hearts his sad and solemn judgment of the conduct of the ruling Jews of this time. The generation he was then addressing had been singularly blessed with two great Divine messages - the one delivered by that eminent servant of God, John, about whom he had been speaking in such glowing, earnest terms; the other message was his own. He chose for his purpose one of those everyday scenes from the people's life, a scene which they had witnessed often, and in which, no doubt, in past days many of the by-standers themselves had taken a part - one of those child-games which the little ones in his day were wont to play in the summer evenings, and in which, likely enough, he in his boyish years had often shared in, as he played in the little market-place of Nazareth. He likened the wayward men of that generation to a group of children of the people in some open space of the city, now playing at rejoicings, such as take place at wedding festivities, now at wailings, which in Eastern countries accompany funerals; that is to say, the little group would divide itself into two companies, and one would say to the other, "Come, now we will play at a wedding; here are the pipers and the singers, do you come and dance and make merry;" but the others would not. Then the little company of would-be merrymakers would beat their breasts and cry with pretended sorrow; but the others still declined to join in the game of mourning - would not play "at a funeral," just as they refused to join in the game of "rejoicing at a wedding." To such a band of imperious little ones, who were angry if the others did not at once comply with their demands, Jesus compared the wayward and evil generation in which he and John lived. Had they not found bitter fault with John because he had declined to have anything to do with their wicked self-indulgent feasting and luxury? How often had Pharisee and scribe railed with bitter railings against Jesus because he would have nothing to do with their false and hypocritical fastings, with their pretended shrinking from what they deemed unclean and unworthy of them! Dr. Morrison puts it rightly, and forcibly: "They were dissatisfied with John, and would have nothing to do with him." If we are to have reformers, commend us to such as come near us, and visit our houses, and sit at our tables, and are sociable like ourselves.' They pretended, on the other hand, to scorn Jesus, who, while making so lofty a profession, yet went about eating and drinking in people's houses, and even in the homes of publicans and sinners. 'He should have gone into the desert and lived an abstemious life .... Commend us to ascetic men for our reformers.'" The line of interpretation which seems to us simpler and fitted to the framework of the little parable is in the main thus adopted by Meyer, Dr. W. Bleek, Bishop Wordsworth, and Dean Plumptre. "You men of this generation," writes Bishop Wordsworth, "are like a troop of wayward children, who go on with their own game, at one time gay, at another grave, and give heed to no one else, and expect that every one should conform to them. You were angry with John because he would not dance to your piping, and with me because 1 will not weep to your dirge; John censured your licentiousness, I rebuke your hypocrisy; you vilify both, and reject the good counsel of God, who has devised a variety of means for your salvation."
7:19-35 To his miracles in the kingdom of nature, Christ adds this in the kingdom of grace, To the poor the gospel is preached. It clearly pointed out the spiritual nature of Christ's kingdom, that the messenger he sent before him to prepare his way, did it by preaching repentance and reformation of heart and life. We have here the just blame of those who were not wrought upon by the ministry of John Baptist or of Jesus Christ himself. They made a jest of the methods God took to do them good. This is the ruin of multitudes; they are not serious in the concerns of their souls. Let us study to prove ourselves children of Wisdom, by attending the instructions of God's word, and adoring those mysteries and glad tidings which infidels and Pharisees deride and blaspheme.
And the Lord said,.... This clause is not in the Syriac, Arabic, Persic, and Ethiopic versions, nor in some copies, nor in Beza's most ancient copy; and being omitted, more clearly shows, that the two former verses are the words of Christ, and not an observation the evangelist makes, on the different behaviour of Christ's hearers, upon the commendation he had given of John:
whereunto then shall I liken the men of this generation; or "to what men shall I liken them", as the Persic version: the phrase "men of this generation", is Rabbinical; so , the men of that "generation", are more beautiful in work than these, says the Targumist on Ecclesiastes 7:11. "And to what are they like?" To that which follows.
whereunto then shall I liken the men of this generation; or "to what men shall I liken them", as the Persic version: the phrase "men of this generation", is Rabbinical; so , the men of that "generation", are more beautiful in work than these, says the Targumist on Ecclesiastes 7:11. "And to what are they like?" To that which follows.