Matthew 11:17

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Matthew 11:17 in Multiple Translations

Berean Standard Bible BSB

‘We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.’

King James Version KJV

And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.

American Standard Version ASV

and say, We piped unto you, and ye did not dance; we wailed, and ye did not mourn.

Bible in Basic English BBE

We made music for you and you did not take part in the dance; we gave cries of sorrow and you made no signs of grief.

Free Bible Version FBV

‘We played the flute for you and you didn't dance; we sang sad songs and you didn't cry.’

Geneva Bible 1599 GNV

And say, We haue piped vnto you, and ye haue not daunced, we haue mourned vnto you, and ye haue not lamented.

Young's Literal Translation YLT

and saying, We piped unto you, and ye did not dance, we lamented to you, and ye did not smite the breast.

World English Bible WEB

and say, ‘We played the flute for you, and you didn’t dance. We mourned for you, and you didn’t lament.’

Noah Webster Bible WBS

And saying, We have piped to you, and ye have not danced; We have mourned to you, and ye have not lamented.

Douay-Rheims 1899 DRV

Who crying to their companions say: We have piped to you, and you have not danced: we have lamented, and you have not mourned.

Translation for Translators T4T

‘We played happy music on the flute for you, but you did not dance! Then we sang sad funeral songs for you, but you did not cry [MET]!’

Plain English Version PEV

‘We played happy music for you, but you didn’t dance. So we sang a sad song, but you didn’t cry. No matter what we do, you say we are wrong.’

Study Highlights

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Berean Amplified Bible — Matthew 11:17

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Matthew 11:17 Interlinear (Deep Study)

BIB

GRK και λεγουσιν ηυλησαμεν υμιν και ουκ ωρχησασθε εθρηνησαμεν υμιν και ουκ εκοψασθε

και kai G2532 and Conj

λεγουσιν legō G3004 to say Verb-PAP-DPN

ηυλησαμεν auleō G832 to play the flute Verb-AAI-1P

υμιν su G4771 you Pron-2DP

και kai G2532 and Conj

ουκ ou G3756 no Particle-N

ωρχησασθε orcheomai G3738 to dance Verb-ADI-2P

εθρηνησαμεν thrēneō G2354 to lament Verb-AAI-1P

υμιν su G4771 you Pron-2DP

και kai G2532 and Conj

ουκ ou G3756 no Particle-N

εκοψασθε koptō G2875 to cut/mourn Verb-AMI-2P

Greek Word Study

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Greek Word Reference — Matthew 11:17

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

λεγουσιν legō G3004 "to say" Verb-PAP-DPN

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

ηυλησαμεν auleō G832 "to play the flute" Verb-AAI-1P

This word means to play the flute, and it's used in Matthew 11:17 and Luke 7:32 to describe the sound of piping or flute playing. It's also mentioned in 1 Corinthians 14:7.

Definition: αὐλέω, -ῶ (αὐλός), [in Al.: 3Ki.1:40 * ;] to play on a flute, to pipe: mid., Mat.11:17, Luk.7:32, 1Co.14:7.† (AS)

Usage: Occurs in 3 NT verses. KJV: pipe See also: 1 Corinthians 14:7; Luke 7:32; Matthew 11:17.

υμιν su G4771 "you" Pron-2DP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

ωρχησασθε orcheomai G3738 "to dance" Verb-ADI-2P

To dance is to move rhythmically, as described in Matthew 11:17 and Mark 6:22. This word is used to depict joyful or celebratory movements, often with music. The Bible uses this word to describe King Herod's daughter dancing in Mark 6:22.

Definition: ὀρχέομαι, -οῦμαι [in LXX for רָקַד, etc. ;] to dance; Mat.11:17 14:6, Mrk.6:22, Luk.7:32.† (AS)

Usage: Occurs in 4 NT verses. KJV: dance See also: Luke 7:32; Matthew 11:17; Matthew 14:6.

εθρηνησαμεν thrēneō G2354 "to lament" Verb-AAI-1P

To lament means to express deep sorrow, like wailing or mourning, as in Matthew 11:17 and Luke 7:32. It involves bewailing or lamenting a loss.

Definition: θρηνέω, -ῶ (θρῆνος), [in LXX chiefly for יָלַל hi., also for קַיִן pit., etc. ;] __1. intrans., to lament, wail: Mat.11:17, Luk.7:32, Jhn.16:20. __2. Trans., to bewail: with accusative of person(s), Luk.23:27.† SYN.: κλαίω, κόπτομαι, λυπέομαι, πενθέω (see Tr., Syn., lxv). (AS)

Usage: Occurs in 4 NT verses. KJV: lament, mourn See also: John 16:20; Luke 23:27; Matthew 11:17.

υμιν su G4771 "you" Pron-2DP

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

εκοψασθε koptō G2875 "to cut/mourn" Verb-AMI-2P

To cut or strike something, or to mourn and lament, as in Matthew 11:17 and Revelation 1:7.

Definition: κόπτω [in LXX for כָּרַת, סָפַד, נָכָה hi., etc. ;] __1. to strike, smite. __2. to cut off: with accusative of thing(s), before ἀπό, Mat.21:8; ἐκ, Mrk.11:8. Mid., to beat one's breast with grief, to mourn, bewail: Mat.11:17 24:30; with accusative of person(s), Luk.8:52 23:27; before ἐπί, with accusative, Rev.1:7 18:9 (cf. ἀνα-, ἀπο-, ἐκ-, ἐν-, κατα-, προ-, προσ-κόπτω).† SYN.: θρηνέω, q.v (AS)

Usage: Occurs in 8 NT verses. KJV: cut down, lament, mourn, (be-)wail See also: Luke 8:52; Matthew 21:8; Revelation 1:7.

Study Notes — Matthew 11:17

Show Verse Quote Highlights

Context
Cross References
Matthew 11:17 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 11:17
Jamieson-Fausset-Brown on Matthew 11:17
Matthew Poole's Commentary on Matthew 11:17
Trapp's Commentary on Matthew 11:17
Adam Clarke's Commentary on Matthew 11:17
Whedon's Commentary on Matthew 11:17
Sermons on Matthew 11:17

Context — Jesus Testifies about John

15He who has ears, let him hear. 16To what can I compare this generation? They are like children sitting in the marketplaces and calling out to others:

17‘We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.’

18For John came neither eating nor drinking, and they say, ‘He has a demon!’ 19The Son of Man came eating and drinking, and they say, ‘Look at this glutton and drunkard, a friend of tax collectors and sinners!’ But wisdom is vindicated by her actions.”

Cross References

	Reference	Text (BSB)
1	Isaiah 28:9–13	Whom is He trying to teach? To whom is He explaining His message? To infants just weaned from milk? To babies removed from the breast? For they hear: “Order on order, order on order, line on line, line on line; a little here, a little there.” Indeed, with mocking lips and foreign tongues, He will speak to this people to whom He has said: “This is the place of rest, let the weary rest; this is the place of repose.” But they would not listen. Then the word of the LORD to them will become: “Order on order, order on order, line on line, line on line; a little here, a little there,” so that they will go stumbling backward and will be injured, ensnared, and captured.
2	Isaiah 30:29	You will sing as on the night of a holy festival, and your heart will rejoice like one who walks to the music of a flute, going up to the mountain of the LORD, to the Rock of Israel.
3	Jeremiah 9:17–20	This is what the LORD of Hosts says: “Take note, and summon the wailing women; send for the most skillful among them. Let them come quickly and take up a lament over us, that our eyes may overflow with tears, and our eyelids may gush with water. For the sound of wailing is heard from Zion: ‘How devastated we are! How great is our shame! For we have abandoned the land because our dwellings have been torn down.’” Now, O women, hear the word of the LORD. Open your ears to the word of His mouth. Teach your daughters to wail, and one another to lament.
4	Jeremiah 31:4	Again I will build you, and you will be rebuilt, O Virgin Israel. Again you will take up your tambourines and go out in joyful dancing.
5	Matthew 9:15	Jesus replied, “How can the guests of the bridegroom mourn while He is with them? But the time will come when the bridegroom will be taken from them; then they will fast.
6	1 Kings 1:40	All the people followed him, playing flutes and rejoicing with such a great joy that the earth was split by the sound.
7	1 Corinthians 9:19–23	Though I am free of obligation to anyone, I make myself a slave to everyone, to win as many as possible. To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), to win those under the law. To those without the law I became like one without the law (though I am not outside the law of God but am under the law of Christ), to win those without the law. To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some. I do all this for the sake of the gospel, so that I may share in its blessings.
8	Matthew 9:23	When Jesus entered the house of the synagogue leader, He saw the flute players and the noisy crowd.
9	Luke 15:25	Meanwhile the older son was in the field, and as he approached the house, he heard music and dancing.

Matthew 11:17 Summary

In Matthew 11:17, Jesus is saying that the people of his generation were inconsistent in their expectations and criticisms. They would not dance when the music was played, and they would not mourn when a sad song was sung. This means that they were not open to God's message, whether it came in a time of joy or a time of sorrow. As followers of Jesus, we can learn from this by being humble and open to God's message, and by trusting in His sovereignty and wisdom, as seen in Jeremiah 29:11 and Romans 8:28.

Frequently Asked Questions

What does the flute and dirge in Matthew 11:17 represent?

The flute and dirge in Matthew 11:17 represent the different approaches Jesus and John the Baptist took to minister to the people, and how the people responded to them, as seen in the surrounding verses, Matthew 11:18-19, where Jesus explains that John came with a message of repentance, while Jesus came with a message of love and acceptance.

Why did the people not respond to Jesus and John the Baptist?

The people did not respond to Jesus and John the Baptist because they were looking for excuses to reject their messages, as Jesus says in Matthew 11:18-19, they accused John of having a demon and Jesus of being a glutton and drunkard, showing their hardness of heart, similar to what is described in Romans 1:21.

What is the main point of Jesus' illustration in Matthew 11:17?

The main point of Jesus' illustration in Matthew 11:17 is that the people of his generation were inconsistent in their expectations and criticisms, and that they would not be satisfied with any approach, whether it was one of joy and celebration or one of mourning and repentance, as also seen in Luke 7:31-35.

How does this verse relate to our lives today?

This verse relates to our lives today because it shows us that people often have a tendency to be critical and unsatisfied, and that as followers of Jesus, we should not be surprised when we face rejection or criticism, but instead, we should trust in God's sovereignty and wisdom, as seen in Proverbs 3:5-6.

Reflection Questions

What are some ways in which I have been like the people in Jesus' generation, being critical and unsatisfied with the things God is doing in my life?
How can I cultivate a heart of humility and openness to God's message, whether it comes in a time of joy or a time of mourning?
What are some areas in my life where I need to trust in God's sovereignty and wisdom, rather than relying on my own understanding or expectations?
How can I be a source of encouragement and support to others, rather than being critical and judgmental?

Gill's Exposition on Matthew 11:17

And saying, we have piped unto you, and ye have not danced,.... The allusion is to Jewish children, who having seen their parents and friends at their festivals and weddings, some play upon the pipe,

Jamieson-Fausset-Brown on Matthew 11:17

And said unto him, Art thou he that should come, or do we look for another? No JFB commentary on these verses.

Matthew Poole's Commentary on Matthew 11:17

Ver. 16,17. Luke, telling to us the same history, , prefaces it thus, ,30, And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. But the Pharisees and the lawyers rejected the counsel of God against themselves, being not baptized of him. Which letteth us know that our Saviour by the term this generation here doth not mean all the people of that generation; but the Pharisees and the lawyers, whom nothing could allure or persuade to the receiving of Jesus Christ, neither the ministry and example of John, nor yet his own preaching and example. For the people and the publicans justified the words of Christ, which he had spoken in commendation of John, and were baptized of him; but the Pharisees and lawyers did not believe, nor would be baptized of him. These our Saviour likens to a company of sullen children, whom their fellows could not persuade any way to a compliance with them: if they piped they would not dance; if they sang to them some mournful songs, neither would they be affected with them; so as no tune would please them. It is thought that our Saviour doth here allude to some sport used then amongst children, which we are not so well acquainted with, wherein children were wont to sing, sometimes more merry and pleasant, sometimes more sad and mournful songs one to another; and that he here likens the Pharisees and lawyers to a sullen set of children, that, let their companions sing what they would, would not answer them. Our Saviour’ s meaning is expounded plainly enough by the next words (see ,19).

Trapp's Commentary on Matthew 11:17

17 And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. Ver. 17. We have piped unto you, &c.] It is probable that children in those days were wont to solace themselves with songs in this sort: and thence our Saviour seeks to repress the pride and set forth the sin of his untoward hearers. Fit similes do excellently illustrate: and he is the best preacher, saith Luther, that delivereth himself vernacularly, plainly, trivially: not speaking in a Roman, English, or other lofty language, that the hearers are nothing the wiser for; nor yet puzzling them with scholastic craggy disquisitions, that breed wind, and not nourishment. But so attempering their discourses to the hearers’ capacities, that their desires and endeavours may answer his: as it was between St Paul and the elders of Ephesus, Acts 20:31-37. He tells them of his tears, and they answer him with tears: O happy compliance! But most of our hearers are like these in the text, which whether piped to or mourned to, are nothing at all affected.

Adam Clarke's Commentary on Matthew 11:17

Verse 17. We have piped unto you, and ye have not danced] We have begun the music, which should have been followed by the dance, but ye have not attended to it. We have mourned - and ye have not lamented.] Ye have not smote the breast: ουκεκοψασθε, from κοπτομαι, to strike, or beat the breasts with the hands, particularly in lamentation. So used, Nahum 2:7; Lu 18:13; Lu 23:48, and by the best Greek and Roman writers. There is an allusion here to those funeral lamentations explained Matthew 9:23.

Whedon's Commentary on Matthew 11:17

17. We have piped unto you — We, that is, the multitudes who heard the preaching of John. Ours, say they, is the cheerful and the merry mood. We look for a prophet and preacher who can respond to our cheerful temper.

Sermons on Matthew 11:17

	Sermon	Description
	Exposition on Psalm 129 by St. Augustine	St. Augustine preaches on the enduring nature of the Church throughout history, citing examples from Abel, Enoch, Noah, Abraham, and the people of Israel, emphasizing the Church's
	The Love of the Father by Alan Martin	In this sermon, the speaker shares a personal transformation in his preaching approach. Instead of focusing on telling people what they should and shouldn't do, he began preaching
	Preparation for Being Filled With the Spirit by Zac Poonen	This sermon emphasizes the importance of coming to a place of desperation and need before receiving the power of the Holy Spirit. It highlights the journey of recognizing personal
	Spiritual Maxims by Madame Guyon	Madame Guyon preaches on the spiritual journey towards perfection, emphasizing the importance of complete surrender to God and the challenges faced in bearing with others, oneself,
	He Will Supply All Your Needs by Erlo Stegen	Erlo Stegen emphasizes that God, referred to as 'El-Shaddai', is the Self-sufficient One who promises to supply all our needs if we trust Him. He illustrates this through the story
	He Wants It All by David Wilkerson	David Wilkerson emphasizes the importance of fully trusting God with every aspect of our lives, including our health, family, and future. He reflects on Isaiah's message that if we
	Weeping for Souls by Ian Goligher	In this sermon, the preacher emphasizes the importance of having a broken heart and a broken spirit when delivering the message of God. He uses the examples of Elisha and Jeremiah,