Luke 7 34

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!

Luke 7:34 nkjv

The Son of Man has come eating and drinking, and you say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'

Luke 7:34 niv

The Son of Man came eating and drinking, and you say, 'Here is a glutton and a drunkard, a friend of tax collectors and sinners.'

Luke 7:34 esv

The Son of Man has come eating and drinking, and you say, 'Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!'

Luke 7:34 nlt

The Son of Man, on the other hand, feasts and drinks, and you say, 'He's a glutton and a drunkard, and a friend of tax collectors and other sinners!'

Luke 7 verses

Luke 7 34 Meaning

Luke 7:34 captures an accusation hurled against Jesus by His critics. They claim He "has come eating and drinking," leading them to label Him "a glutton and a winebibber." Furthermore, they decry His association, calling Him "a friend of tax collectors and sinners." This verse highlights the profound clash between the conventional expectations of a religious leader, held by the Pharisees and legal experts, and Jesus' radically inclusive and accessible ministry. It encapsulates their judgmental misinterpretation of His redemptive mission.

Luke 7 34 Context

Luke 7:34 is part of Jesus' discourse immediately following His comparison of the current generation to "children playing in the marketplace" (Luke 7:31-32). Jesus highlights the inability of the people, specifically the religious elite, to respond appropriately to either John the Baptist's ascetic message or His own inclusive, joy-filled message. John came fasting and they called him demon-possessed (Luke 7:33); Jesus comes feasting and they call Him a glutton and drunkard, a friend of society's outcasts (Luke 7:34). The surrounding verses reveal the critical and rigid mindset of those who rejected both messengers of God's Kingdom because neither fit their preconceived notions. This passage underscores Jesus' unique approach to ministry, characterized by accessibility and fellowship, particularly with those shunned by mainstream religious society. The larger Lukan context consistently portrays Jesus extending grace and salvation to the marginalized—the poor, the sick, women, and outcasts like tax collectors and sinners—a radical departure from the common religious practices of His day.

Luke 7 34 Word analysis

• The Son of Man (ὁ υἱὸς τοῦ ἀνθρώπου, ho huios tou anthropou): This is Jesus' most frequent self-designation. It connects Him to the human experience, affirming His true humanity (Phil 2:6-7). Crucially, it also draws from the prophetic vision in Daniel 7:13-14, where "one like a son of man" comes with clouds, receiving eternal dominion and glory. Thus, it signifies both His humble identification with humanity and His unique, transcendent divine authority and messianic role (Mk 8:31; 10:45). The title baffled His contemporaries and hid His true nature from His accusers, yet revealed it to those with spiritual understanding.

• has come eating and drinking: This describes Jesus' lifestyle and ministry, a stark contrast to John the Baptist's asceticism. It indicates His full participation in daily life, fellowship, and celebration. It highlights His approachability and willingness to share meals and be present among all people, symbolizing the joyful and accessible nature of the Kingdom of God. This active presence also served as an opportunity for teaching, healing, and drawing people into repentance and faith.

• and you say: This refers to the accusation made by Jesus' critics, primarily the Pharisees and the teachers of the law. It reveals their judgmental attitude and their inability to see divine purpose in Jesus' actions, instead imputing base motives.

• 'Look, a glutton': (φάγος, phagos - literally "eater"). This derogatory term implies someone who overeats, an excessive consumer, undisciplined and indulgent. In the Old Testament, gluttony was viewed negatively, often linked to sloth and dissipation (Prov 23:20-21; Deut 21:20). The accusation aimed to undermine Jesus' moral authority and integrity.

• 'and a winebibber': (οἰνοπότης, oinopotes - literally "drinker of wine"). This term suggests excessive drinking, implying drunkenness or habitual indulgence in wine, a vice also condemned in Jewish law and wisdom literature (Prov 23:20-21). Together with "glutton," it paints a picture of a dissolute, pleasure-seeking individual, entirely unbecoming of a prophet or teacher.

• 'a friend of tax collectors and sinners!': This is the gravest charge in the eyes of His critics, as it explicitly outlines Jesus' perceived moral compromise.

  • friend of: (φίλος, philos - implying affection and association). For the critics, this was not a compliment but an indictment. It suggests not merely passive association but an active choice to spend time with and connect intimately with these groups, even eating with them.
  • tax collectors: (τελῶναι, telōnai). These individuals were Jews who collaborated with the Roman occupying power by collecting taxes, often extorting more than due for personal gain. They were ostracized as traitors to their people, ritually unclean, and notorious sinners (Lk 5:27-30; 19:2).
  • and sinners: (ἁμαρτωλοί, hamartōloi). This term broadly refers to those living outside of religious or moral norms, known for their transgressions, and considered religiously impure or defiled. It includes prostitutes, notoriously immoral people, and those who disregarded Jewish ritual law, separating them from the "righteous" (Lk 15:1-2). Jesus' willingness to associate with such people broke significant social and religious barriers of His time, profoundly challenging the legalistic and separatist ethos of the religious elite.

• Words-group Analysis:

  • "has come eating and drinking" juxtaposed with "'Look, a glutton and a winebibber'": This highlights the radical distortion of Jesus' actions by His accusers. His open, accessible fellowship and ministry, symbolic of God's abundant grace, were twisted into accusations of personal indulgence and moral laxity. They viewed His grace as permission for sin, rather than an invitation to repentance and new life.
  • "'a friend of tax collectors and sinners!'": This phrase, intended as a condemnatory slur, ironically captures the essence of Jesus' mission. It demonstrates His profound compassion, His pursuit of the lost and marginalized, and His message that God's grace extends to all, even those considered beyond hope by the self-righteous (Lk 5:32; 15:1-7). His friendship was redemptive, not condoning sin but drawing sinners to repentance and relationship with God.

Luke 7 34 Bonus section

The accusations against Jesus in Luke 7:34, particularly being a "friend of tax collectors and sinners," carry deep theological weight. Far from being a mere insult, this "accusation" actually encapsulates the very nature of God's redemptive work. The accusers intended to diminish Jesus' reputation, but they unwittingly testified to His divine mission. The Lord does not desire sacrifice but mercy (Hos 6:6; Matt 9:13), and His association with the very people religious society rejected showcased this profound truth. This illustrates that true righteousness in God's eyes is not found in rigid legalism or social exclusivity but in genuine compassion, humility, and seeking the lost. The religious leaders were like the older brother in the parable of the prodigal son (Lk 15:25-32), unable to rejoice at the restoration of sinners because they misunderstood the Father's heart.

Luke 7 34 Commentary

Luke 7:34 reveals the profound misunderstanding and rejection Jesus faced from the religious establishment. They accused Him of being a "glutton and a winebibber," transforming His accessible ministry and joyous fellowship into a vice. The charge of being "a friend of tax collectors and sinners" was particularly damning in their eyes, as it struck at the core of their perceived righteousness, which demanded separation from such "unclean" individuals.

This verse encapsulates the tension between two conflicting understandings of holiness: one that emphasizes strict adherence to external rules and separation from anything deemed impure, and another, championed by Jesus, that demonstrates God's active, merciful pursuit of the lost and broken. Jesus, as the Son of Man, willingly embraced a human lifestyle that made Him approachable, unlike John the Baptist's more ascetic path. His willingness to eat and drink with all people, including those considered moral outcasts, was a direct expression of God's Kingdom breaking into the world, offering grace and a new beginning. This fellowship was not about condoning their sin but calling them to repentance through love and acceptance.

Ironically, what His critics viewed as Jesus' greatest failure—His association with sinners—was, in fact, the very heart of His mission to seek and save the lost (Lk 19:10). Their rigid adherence to human traditions and self-righteousness blinded them to the compassionate nature of God manifested in Christ.

• Example 1: Consider a situation where a Christian volunteers at a homeless shelter or reaches out to individuals struggling with addiction, offering compassion and friendship. Critics might accuse them of "mingling with the wrong crowd" or even enabling behavior. This mirrors the accusations against Jesus.
• Example 2: A church focuses heavily on outreach to marginalized groups in the community rather than primarily catering to established members. Some within the church or outside might accuse them of diluting their standards or focusing on "unworthy" people. This highlights the ongoing challenge of extending grace as Jesus did.