Luke 7:34

KJV

The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!

KJV (with Strong's)

The Son {G5207} of man {G444} is come {G2064} eating {G2068} and {G2532} drinking {G4095}; and {G2532} ye say {G3004}, Behold {G2400} a gluttonous {G5314} man {G444}, and {G2532} a winebibber {G3630}, a friend {G5384} of publicans {G5057} and {G2532} sinners {G268}!

Complete Jewish Bible

The Son of Man has come eating and drinking; and you say, `Aha! A glutton and a drunkard! A friend of tax-collectors and sinners!'

Berean Standard Bible

The Son of Man came eating and drinking, and you say, ‘Look at this glutton and drunkard, a friend of tax collectors and sinners!’

American Standard Version

The Son of man is come eating and drinking; and ye say, Behold, a gluttonous man, and a winebibber, a friend of publicans and sinners!

Commentary

### SUMMARY
Luke 7:34 captures the ironic accusations leveled against Jesus by His critics, primarily the religious elite, who labeled Him a "gluttonous man, and a winebibber, a friend of publicans and sinners." This verse highlights the stark contrast between Jesus' inclusive, incarnational ministry—characterized by His willingness to engage with all people, especially the marginalized and outcast—and the rigid, separatist worldview of those who condemned Him. Far from being a moral failing, Jesus' association with those deemed "unclean" was central to His mission of seeking and saving the lost, demonstrating God's radical grace and the expansive nature of His Kingdom.

### CONTEXT
* **Literary Context:** Luke 7:34 is strategically placed within a broader narrative that contrasts the ministries of John the Baptist and Jesus. Immediately preceding this verse, Jesus Himself explains the differing responses to John's ascetic lifestyle (Luke 7:33) and His own more accessible approach (Luke 7:34). The passage begins with a parable (Luke 7:31-32) comparing the generation to children who refuse to play any tune, illustrating their unresponsiveness to both John's call to repentance and Jesus' invitation to the Kingdom. Furthermore, the rejection by the Pharisees and lawyers (Luke 7:30) stands in stark contrast to the acceptance by the tax collectors and common people (Luke 7:29), setting the stage for the accusations against Jesus for associating with the latter group. This section of Luke's Gospel consistently portrays Jesus as one who breaks social and religious barriers to reach those in need of salvation, a theme that continues through His interactions with the sinful woman (Luke 7:36-50) and His parables about seeking the lost (e.g., [Luke 15](/luke/15 "Luke 15 - Parables of the Lost")).
* **Historical & Cultural Context:** In first-century Jewish society, "publicans" (tax collectors) and "sinners" were considered the lowest strata, often ostracized by the religious establishment. Publicans (Latin: *publicani*, Greek: *telonai*) were Jews who contracted with the Roman authorities to collect taxes, often extorting more than required for personal profit. They were seen as traitors to their nation and religiously unclean due to their association with Gentiles and illicit gain. "Sinners" (Greek: *hamartoloi*) was a broad term encompassing not only those who committed obvious moral transgressions (like prostitutes or thieves) but also those who did not adhere to the strict interpretations of Mosaic Law and oral traditions upheld by the Pharisees. The Pharisees, in particular, emphasized ritual purity and separation from "unclean" individuals to maintain their holiness. For Jesus to "eat and drink" with such people was a profound social and religious transgression in their eyes, implying moral laxity and a disregard for purity laws. The accusations of being a "gluttonous man" and "winebibber" were not necessarily literal descriptions of excessive indulgence but rather pejorative labels intended to discredit Jesus by associating Him with undisciplined and morally corrupt behavior, akin to the negative stereotypes of those who frequented taverns with disreputable company.
* **Key Themes:** This verse powerfully contributes to several major themes in Luke's Gospel and the broader biblical narrative. Firstly, it highlights the **misunderstanding and rejection of Jesus** by those who refused to accept His divine authority and inclusive mission. Their accusations reveal a profound spiritual blindness, as they judged Him by superficial associations rather than by the transformative power of His message and deeds. Secondly, it underscores **Jesus' radical inclusivity and compassion** for the marginalized. The very accusations leveled against Him—being a "friend of publicans and sinners"—ironically affirm a central aspect of His ministry. Jesus deliberately associated with the outcast, not to condone their sin, but to call them to repentance and offer them salvation, embodying His stated mission to "seek and to save that which was lost" ([Luke 19:10](/luke/19-10 "Luke 19:10 - Jesus' Mission to Seek and Save the Lost")). Thirdly, the passage implicitly addresses the **nature of true righteousness**. While the religious leaders equated righteousness with external adherence to laws and separation from the "unclean," Jesus demonstrated that true righteousness involves inner transformation, mercy, and a willingness to engage with those in desperate need of spiritual healing, challenging the prevailing legalistic worldview. Finally, Jesus' self-designation as "The Son of man" (a title He uses frequently in Luke, e.g., [Luke 9:22](/luke/9-22 "Luke 9:22 - The Son of Man Must Suffer")) emphasizes both His genuine humanity and His divine authority, often linking to the prophetic figure in [Daniel 7:13-14](/daniel/7-13-14 "Daniel 7:13-14 - Prophecy of the Son of Man") who receives everlasting dominion. Despite the critics' attempts to diminish Him, Jesus knew His true identity and purpose.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Son of man (Greek, _huiós_ G5207; _ánthrōpos_ G444):** The phrase "Son of man" is Jesus' most frequent self-designation, appearing over 80 times in the Gospels. _Huiós_ (son) denotes kinship, while _ánthrōpos_ (man) refers to a human being. Combined, this title emphasizes Jesus' full humanity, His identification with mankind, and His earthly ministry. However, it also carries profound theological weight, referencing the divine, messianic figure prophesied in [Daniel 7:13](/daniel/7-13 "Daniel 7:13 - The Son of Man Coming with Clouds"), who receives everlasting dominion and glory. In this context, it highlights the paradox: the divine Son of Man, who came to save humanity, is ironically accused of being morally corrupt by those He came to save.
* **gluttonous (Greek, _phágos_ G5314):** Derived from the verb "to eat" (_phágō_), _phágos_ literally means "an eater" but carries the pejorative sense of "glutton." This term was used to accuse Jesus of excessive and uncontrolled eating, implying a lack of self-discipline and moral laxity. It was a common insult hurled at those perceived to indulge in sensual pleasures, contrasting sharply with the ascetic ideal often admired in religious figures like John the Baptist.
* **winebibber (Greek, _oinopótēs_ G3630):** This compound word comes from _oinos_ (wine) and a derivative of _pínō_ (to drink), meaning "a tippler" or "one devoted to wine." Like "gluttonous," this accusation was intended to paint Jesus as a drunkard or someone who excessively indulged in alcohol, further cementing the image of a morally unrestrained individual. Together, "gluttonous man" and "winebibber" were powerful social slurs designed to undermine Jesus' credibility and moral authority in the eyes of the public.

#### Verse Breakdown
* **"The Son of man is come eating and drinking;":** This clause describes Jesus' incarnational ministry, contrasting it with John the Baptist's ascetic lifestyle (Luke 7:33). Jesus' approach involved active participation in human life, including sharing meals, which was a significant social and religious act in His culture. His "coming" signifies His divine mission and presence among humanity.
* **"and ye say, Behold a gluttonous man, and a winebibber,":** This segment reveals the harsh judgment and false accusations leveled against Jesus by His critics, particularly the religious leaders. They twisted His inclusive dining practices into charges of moral depravity, implying He lacked self-control and indulged in excessive eating and drinking. The phrase "ye say" highlights their judgmental attitude and misinterpretation of His actions.
* **"a friend of publicans and sinners!":** This final accusation, intended as a damning indictment, ironically highlights a core truth of Jesus' ministry. Publicans (tax collectors) and sinners were marginalized and despised by the religious elite. By calling Him their "friend" (Greek: _phílos_, G5384, meaning dear or fond), the critics sought to condemn Jesus by association, implying He condoned their sinful lifestyles. However, Jesus' willingness to associate with such individuals was a deliberate act of compassion, demonstrating God's love for the lost and His mission to call them to repentance and salvation.

#### Literary Devices
Luke 7:34 employs several potent literary devices. **Irony** is paramount, as the accusations leveled against Jesus—being a "friend of publicans and sinners"—paradoxically affirm the very essence of His compassionate and inclusive mission. What His critics intended as a condemnation becomes, for the discerning reader, a testament to His radical love. There is also a strong element of **Contrast**, particularly with the preceding verse (Luke 7:33), where Jesus highlights the differing responses to John the Baptist's austere lifestyle versus His own more communal approach. This sets up a "no-win" scenario for the critics, who reject both methods. The accusations themselves, "gluttonous man" and "winebibber," likely involve **Hyperbole** or **Caricature**, exaggerating Jesus' normal eating and drinking habits to paint a derogatory picture, rather than literal descriptions of His behavior. Finally, the verse provides powerful **Characterization** of both Jesus (through His actions and the critics' labels) and His opponents (through their judgmental and rigid worldview).

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 7:34 is a profound theological statement on the nature of God's grace and the radical inclusivity of the Kingdom of God. It challenges the human tendency to define righteousness by external conformity or social separation, instead revealing a God who actively seeks out and embraces the marginalized and broken. Jesus' willingness to "eat and drink" with publicans and sinners was not an endorsement of their sin but an embodiment of His mission to bring salvation to those who recognized their need for it. This act of fellowship symbolized the breaking down of barriers and the invitation to a new community rooted in grace, not legalistic purity. It reveals God's heart for the lost and His method of drawing them to Himself through humble, compassionate engagement rather than aloof condemnation.

* [Matthew 9:10-13](/matthew/9-10-13 "Matthew 9:10-13 - Jesus Eats with Sinners and Publicans"): Jesus declares, "I came not to call the righteous, but sinners to repentance."
* [Luke 15:1-2](/luke/15-1-2 "Luke 15:1-2 - Pharisees Grumble About Jesus Eating with Sinners"): The Pharisees and scribes grumble, "This man receives sinners and eats with them," prompting Jesus' parables of the lost.
* [Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Love"): "But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us."

### REFLECTION AND APPLICATION
Luke 7:34 serves as a powerful mirror for believers today, challenging our own tendencies towards judgment, exclusivity, and self-righteousness. Jesus' example calls us to examine whether our understanding of righteousness leads us to withdraw from the world or to engage with it in redemptive ways. It reminds us that the heart of the Gospel is not about maintaining a pristine image or adhering to rigid social norms, but about extending God's radical love and grace to all, especially those whom society deems unworthy or irredeemable. True discipleship involves following Jesus' pattern of compassionately entering into the lives of those in need, regardless of their past or present circumstances, with the aim of sharing the transformative power of the Kingdom of God. We are called to prioritize God's mission over our personal reputation, understanding that genuine ministry will often invite misunderstanding and opposition from those who cling to human traditions over divine love. This verse encourages us to be "friends of sinners" in the truest sense—not by condoning sin, but by offering the hope of repentance and new life found only in Christ.

#### Questions for Reflection
* **In what ways might I be tempted to judge others based on their associations or perceived moral failings, rather than seeing them through the eyes of Christ's compassion?**
* **How does Jesus' willingness to be a "friend of publicans and sinners" challenge my own comfort zones or preconceived notions about who is "worthy" of the Gospel?**
* **Am I more concerned with maintaining a "respectable" image among religious peers or with faithfully pursuing God's mission to reach the lost, even if it means facing criticism?**
* **What practical steps can I take to embody Jesus' radical inclusivity in my community and relationships, extending grace to those often marginalized?**

### FAQ
**Were the accusations of being a "gluttonous man" and "winebibber" true?**

Answer: No, the accusations were not true in the sense of Jesus being morally depraved or undisciplined. These were pejorative labels used by His critics, particularly the Pharisees, to discredit Him and His ministry. Jesus' "eating and drinking" was a reference to His inclusive social practices, especially His willingness to share meals with tax collectors and sinners. In that culture, sharing a meal was a sign of fellowship and acceptance. While John the Baptist adopted an ascetic lifestyle, Jesus engaged fully in human life, including dining, which was seen as scandalous by those who believed righteousness required strict separation from "unclean" people. The accusations were exaggerations and misinterpretations designed to portray Jesus as morally lax and therefore unworthy of being a spiritual leader.

**Why was Jesus called a "friend of publicans and sinners"?**

Answer: Jesus was called a "friend of publicans and sinners" because He deliberately chose to associate with these marginalized groups, which was scandalous to the religious elite of His day. Publicans (tax collectors) were despised for collaborating with the Roman occupiers and often for extorting money. "Sinners" was a broad term for those who did not adhere to the strict religious and social codes of the Pharisees, including prostitutes, thieves, and others considered morally or ritually impure. Jesus' willingness to engage with them, share meals, and offer them forgiveness and a place in the Kingdom of God directly challenged the prevailing social and religious norms. This association was not an endorsement of their sin but an expression of His mission to "seek and to save that which was lost" ([Luke 19:10](/luke/19-10 "Luke 19:10 - Jesus' Mission to Seek and Save the Lost")).

**How did Jesus' approach differ from John the Baptist's, and why did both face rejection?**

Answer: Jesus Himself highlights the contrast in [Luke 7:31-35](/luke/7-31-35 "Luke 7:31-35 - The Unresponsive Generation"). John the Baptist came with an ascetic, austere lifestyle, "neither eating bread nor drinking wine" ([Luke 7:33](/luke/7-33 "Luke 7:33 - John the Baptist's Asceticism")), preaching a message of repentance and judgment, and was accused of having a demon. Jesus, on the other hand, came "eating and drinking," engaging in social life, and was accused of being a glutton and winebibber, a friend of sinners. The common thread was the unresponsiveness of the generation, particularly the religious leaders, who found fault with both approaches. They were like children who would neither dance to the flute nor mourn to the dirge. This illustrates that their rejection was not about the method, but about their unwillingness to accept God's message and purpose, regardless of how it was presented.

### CHRIST-CENTERED FULFILLMENT
Luke 7:34, though presenting accusations against Jesus, profoundly reveals His Christ-centered fulfillment of God's redemptive plan. The very "scandal" of Jesus being a "friend of publicans and sinners" foreshadows and embodies His ultimate mission as the Savior. He did not come for the self-righteous who believed they had no need of a physician, but for the sick, the lost, and the broken ([Matthew 9:12-13](/matthew/9-12-13 "Matthew 9:12-13 - Jesus Calls Sinners")). His willingness to enter into the messy reality of human sin, to share fellowship with the outcast, and to bear the scorn of the religious elite, perfectly prefigures His ultimate act of identification with humanity on the cross. As the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), Jesus fully embraced the shame and judgment that humanity deserved, becoming sin for us so that in Him we might become the righteousness of God ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). His "friendship" with sinners culminates in His atoning sacrifice, where He, though innocent, was counted among transgressors ([Isaiah 53:12](/isaiah/53-12 "Isaiah 53:12 - Numbered with Transgressors")) to bridge the chasm between a holy God and sinful humanity, offering reconciliation and eternal life to all who believe. This verse, therefore, is not merely about Jesus' social practices but a window into the very heart of the Gospel: God's radical love pursuing and saving the unlovable.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Luke 15:2

And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them.

John 12:2

There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him.

Luke 7:36

¶ And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat.

Luke 19:7

And when they saw [it], they all murmured, saying, That he was gone to be guest with a man that is a sinner.

Matthew 9:11

And when the Pharisees saw [it], they said unto his disciples, Why eateth your Master with publicans and sinners?

Luke 14:1

¶ And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him.

Luke 5:29

And Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them.