Luke 7:32
A focused desk for reading, commentary, cross-references, original language notes, and your own observations.
Luke 7:32
32 They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept.
Chapter Context
Luke 7 is a historical gospel chapter in the New Testament that explores themes of sacrifice, prayer, love. Written during the late first century CE (c. 80-85 CE), this chapter should be understood within its historical context: Written when Christians needed to understand their place in the Roman world.
The chapter can be divided into several sections:
- Verses 1-5: Introduction and setting the context
- Verses 6-12: Development of key themes
- Verses 13-20: Central message and teachings
- Verses 21-50: Conclusion and application
This chapter is significant because it contributes to the biblical metanarrative of redemption. When studying this passage, it's important to consider both its immediate context within Luke and its broader place in the scriptural canon.
Verse Study
Luke 7:32
32 They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept.
Analysis
The application begins: 'For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil' (Greek 'daimonion echei'). John's ascetic lifestyle—fasting, wilderness dwelling—was criticized as demonic or mentally unbalanced. The phrase 'hath a devil' suggests possession or madness. People found fault with his severity, suggesting something wrong rather than admirable. Reformed theology recognizes that holy living often provokes hostility from carnal minds. Romans 8:7 states 'the carnal mind is enmity against God.' John's lifestyle rebuked self-indulgence, creating discomfort that manifested as criticism.
Historical Context
John lived in Judean wilderness, wore camel hair, ate locusts and wild honey (Matthew 3:4). His austere lifestyle marked prophetic calling. Yet instead of respect, he faced accusations of demonic influence. This pattern continues—godly people accused of extremism, mental illness, or worse. Early church martyrs faced charges of cannibalism (misunderstanding communion), sexual immorality (greeting with 'holy kiss'), political sedition (confessing Christ as Lord). Faithful witness often provokes false accusations.
Reflection
- Why does holy living often provoke criticism or accusations of extremism?
- How should Christians respond when godly convictions are mischaracterized as mental illness or fanaticism?
- What is the difference between biblical separation from world and unhealthy isolationism?