Matthew 11:19

KJV

The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.

KJV (with Strong's)

The Son {G5207} of man {G444} came {G2064} eating {G2068} and {G2532} drinking {G4095}, and {G2532} they say {G3004}, Behold {G2400} a man {G444} gluttonous {G5314}, and {G2532} a winebibber {G3630}, a friend {G5384} of publicans {G5057} and {G2532} sinners {G268}. But {G2532} wisdom {G4678} is justified {G1344} of {G575} her {G846} children {G5043}.

Complete Jewish Bible

The Son of Man came, eating freely and drinking wine -- so they say, `Aha! A glutton and a drunkard! A friend of tax-collectors and sinners!' Well, the proof of wisdom is in the actions it produces."

Berean Standard Bible

The 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.”

American Standard Version

The Son of man came eating and drinking, and they say, Behold, a gluttonous man and a winebibber, a friend of publicans and sinners! And wisdom is justified by her works.

Commentary

### SUMMARY
Matthew 11:19 presents a poignant contrast between the austere ministry of John the Baptist and the accessible, incarnational approach of Jesus, the Son of Man. It reveals the profound spiritual blindness of those who rejected both divine messengers, accusing Jesus of moral laxity due to His inclusive fellowship with marginalized individuals. Ultimately, the verse affirms that God's true wisdom, embodied in Christ's ministry, will be vindicated and recognized by those who genuinely respond to its truth.

### CONTEXT
* **Literary Context:** This verse concludes a significant section of Jesus's discourse in Matthew 11, following His affirmation of John the Baptist's prophetic role (Matthew 11:7-15) and His lament over the unresponsiveness of the cities where He performed mighty works (Matthew 11:20-24). Immediately preceding this verse, Jesus draws a parallel between the generation that rejected John and Himself and "children sitting in the marketplaces" (Matthew 11:16-17) who refuse to participate in any game. John the Baptist "came neither eating nor drinking" (Matthew 11:18), adopting an ascetic lifestyle, and was dismissed as demon-possessed. Matthew 11:19 directly contrasts Jesus's approach—"came eating and drinking"—with John's, highlighting the critics' hypocrisy: they found fault with both extremes, demonstrating their unwillingness to accept God's message regardless of its form.
* **Historical & Cultural Context:** In first-century Jewish society, strict religious and social boundaries were maintained, particularly by groups like the Pharisees, who emphasized ritual purity and separation from "sinners." "Publicans" (tax collectors) were especially reviled, seen as traitors who collaborated with the Roman occupiers and often extorted money from their own people. Their profession inherently involved contact with Gentiles and ritually unclean money, making them social and religious outcasts. "Sinners" broadly referred to those who did not adhere to the Mosaic Law or rabbinic traditions, including prostitutes, common laborers, and anyone deemed morally corrupt or ritually impure. For a respected teacher or prophet to "friend" such individuals was scandalous, implying complicity in their perceived unrighteousness and a disregard for God's holiness.
* **Key Themes:** This verse powerfully illustrates several key themes within Matthew's Gospel and broader biblical theology. It highlights the theme of **divine wisdom's manifestation and rejection**, showing how God's truth, whether through John's asceticism or Jesus's fellowship, was met with resistance by a spiritually hardened generation. It underscores Jesus's **radical inclusivity and grace**, demonstrating His mission to seek and save the lost, rather than merely associate with the righteous. This challenges the prevailing social and religious norms of the day, foreshadowing the expansive nature of the Kingdom of Heaven. Furthermore, the concluding phrase, "wisdom is justified of her children," introduces the theme of **vindication and discernment**, suggesting that despite opposition, God's ways will be proven right by those who truly understand and embrace them, as seen in the parable of the [Wedding Feast](/matthew/22-1-14 "Matthew 22:1-14 - The Parable of the Wedding Feast") where many are invited but few are chosen.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **gluttonous (Greek, _phágos'_):** From φάγω, meaning "to eat." This term denotes someone excessively fond of eating, a glutton. In the context of the accusation against Jesus, it implies a lack of self-control and an indulgence in physical appetites, a serious moral failing in their view.
* **winebibber (Greek, _oinopótēs'_):** From οἶνος (wine) and a derivative of πίνω (to drink). This word describes a tippler or someone who drinks excessively. Coupled with "gluttonous," it forms a strong pejorative accusation, painting Jesus as a reveler rather than a righteous prophet.
* **justified (Greek, _dikaióō'_):** From δίκαιος, meaning "righteous" or "just." This verb means "to render (i.e., show or regard as) just or innocent." In this context, it signifies that wisdom is proven righteous, vindicated, or shown to be true and correct in the eyes of those who are truly its adherents or products.

#### Verse Breakdown
* **"The Son of man came eating and drinking":** This clause describes Jesus's incarnational ministry, contrasting it sharply with John the Baptist's asceticism. Jesus engaged in normal human activities, including sharing meals, which was a significant social and communal act in His culture. This openness allowed Him to connect with a wider range of people, including those typically shunned by religious elites.
* **"and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners.":** This section details the accusations leveled against Jesus by His critics. The terms "gluttonous" and "winebibber" were slanderous, intended to undermine His moral authority by portraying Him as undisciplined and worldly. The most damning charge, however, was being "a friend of publicans and sinners," which highlighted His radical inclusivity and challenged the rigid social and religious boundaries of the time. This association was seen as defiling and a sign of His unworthiness.
* **"But wisdom is justified of her children.":** This concluding declaration is a profound theological statement. "Wisdom" here personifies divine truth and God's righteous way, as embodied in Jesus's ministry and teachings. Despite the accusations and rejection, this wisdom is "justified" or vindicated by "her children"—those who genuinely respond to God's truth, recognize its divine origin, and whose transformed lives bear witness to its righteousness and efficacy. Their acceptance and transformation serve as the ultimate proof against the critics' slander.

#### Literary Devices
Matthew 11:19 employs several potent literary devices. **Contrast** is central, setting Jesus's "eating and drinking" lifestyle against John the Baptist's asceticism, and then juxtaposing the critics' accusations with the ultimate vindication of wisdom. This highlights the critics' irrationality and spiritual blindness, as they reject God's messengers regardless of their approach. There is also a strong element of **Irony** present; those who claim to be righteous and uphold God's law are precisely the ones who fail to recognize and accept divine wisdom when it manifests in a way that challenges their preconceptions. Finally, **Personification** is evident in the phrase "wisdom is justified of her children." Wisdom is given human qualities, being able to be "justified" and having "children," which are those who embody and prove her truth. This elevates the concept of divine wisdom from an abstract idea to an active, demonstrable force.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 11:19 profoundly reveals God's counter-cultural method of salvation and His heart for the marginalized. The accusations against Jesus highlight the human tendency to judge God's work based on preconceived notions rather than spiritual discernment. Jesus's willingness to associate with "publicans and sinners" was not an endorsement of their sin but an embodiment of God's redemptive love, demonstrating that His grace extends beyond the self-righteous to those who recognize their need for a Savior. This radical inclusivity foreshadows the universal scope of the Gospel and challenges believers to extend grace and fellowship to those whom society often rejects. The ultimate vindication of "wisdom" by "her children" affirms that God's truth, though often misunderstood and maligned, will ultimately be proven righteous by the transformed lives of those who embrace it.

* [Luke 5:30-32](/luke/5-30-32 "Luke 5:30-32 - Jesus Calls Sinners")
* [Romans 3:23-24](/romans/3-23-24 "Romans 3:23-24 - All Have Sinned and Are Justified by Grace")
* [1 Corinthians 1:20-25](/1_corinthians/1-20-25 "1 Corinthians 1:20-25 - God's Wisdom vs. World's Wisdom")

### REFLECTION AND APPLICATION
Matthew 11:19 challenges us to critically examine our own biases and assumptions about how God should work and who is worthy of His grace. Are we, like the critics, quick to judge those who don't fit our mold of "righteousness"? Jesus's example calls us to radical inclusivity, to step out of our comfort zones and extend genuine friendship and the message of the Gospel to those on the fringes of society—the marginalized, the misunderstood, the "sinners" of our day. True wisdom, as demonstrated by Christ, is not found in rigid legalism or social exclusion, but in compassionate engagement and a willingness to meet people where they are, embodying God's transformative love. Our lives, as "children of wisdom," should reflect this grace, proving the righteousness of God's way through our love, humility, and willingness to embrace those whom others might reject. This verse encourages us to be discerning, recognizing God's hand in unexpected places and through unconventional means, and to allow the fruit of transformed lives to be the ultimate testimony to His truth.

#### Questions for Reflection
* **In what ways might I be prone to judging others based on their lifestyle or social status, rather than seeing them through the eyes of God's grace?**
* **How can I actively embody Jesus's radical inclusivity in my daily life and relationships, particularly towards those considered "outsiders" by society or even by the church?**
* **What does "wisdom is justified of her children" mean for my own life and witness? How do my actions and attitudes reflect or obscure God's wisdom?**

### FAQ
**Why were Jesus's actions of "eating and drinking" so controversial?**

Answer: In first-century Jewish society, sharing meals was a deeply significant social and religious act, symbolizing fellowship, acceptance, and even covenant. For Jesus to "eat and drink" with "publicans and sinners" was seen as an endorsement of their lifestyle and a violation of the purity laws and social boundaries upheld by the religious elite, particularly the Pharisees. They believed that associating with such individuals would make one ritually unclean and morally compromised. Jesus's actions deliberately challenged these rigid social norms, demonstrating that His mission was to seek out and save the lost, not merely to maintain social or religious separation. His table fellowship was an open invitation to the Kingdom of God, extending grace to those deemed unworthy by others.

**What does "wisdom is justified of her children" mean in this context?**

Answer: This concluding proverb means that true divine wisdom, as embodied in the ministries of both John the Baptist and Jesus, is ultimately proven right, vindicated, or shown to be true by those who are its genuine adherents or products. Despite the critics' accusations and rejection of both John's asceticism and Jesus's inclusivity, the spiritual fruit produced in the lives of those who responded to God's call—the "children of wisdom"—served as undeniable evidence of the truth and righteousness of God's ways. Their transformed lives and genuine faith were the ultimate justification against the slander of the spiritually blind. It suggests that while some may reject God's truth, those who embrace it will demonstrate its validity through their lives.

### CHRIST-CENTERED FULFILLMENT
Matthew 11:19 offers a profound glimpse into the heart of Christ's redemptive mission. The Son of Man, the very embodiment of divine wisdom, did not come to condemn the world but to save it, a truth echoed throughout the New Testament (as in [John 3:17](/john/3-17 "John 3:17 - God Did Not Send His Son to Condemn")). His willingness to "eat and drink" with "publicans and sinners" was not a sign of moral compromise but a deliberate act of incarnational love, demonstrating His purpose to call sinners to repentance (as He declares in [Mark 2:17](/mark/2-17 "Mark 2:17 - Jesus Calls Sinners, Not the Righteous")). This radical inclusivity foreshadows His ultimate sacrifice on the cross, where He, the sinless Lamb of God, became sin for us (as seen in [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")), bridging the chasm between a holy God and sinful humanity. The "wisdom" that is "justified of her children" is ultimately the wisdom of God's plan of salvation through Christ—a plan that seems foolish to the world but is the power and wisdom of God to those who believe (as articulated in [1 Corinthians 1:23-24](/1_corinthians/1-23-24 "1 Corinthians 1:23-24 - Christ, the Power and Wisdom of God")). Those who are "her children" are the redeemed, whose lives are transformed by the Gospel, bearing witness to the righteousness and efficacy of Christ's atoning work and His welcoming embrace of all who come to Him.

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

Matthew 9:10

And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.

Matthew 9:11

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

Luke 15:1

¶ Then drew near unto him all the publicans and sinners for to hear him.

Luke 15:2

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

Luke 7:34

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!

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.