Lexical Summary oinopotés: Drunkard, wine-drinker Original Word: οἰνοπότης Strong's Exhaustive Concordance a drunkardFrom oinos and a derivative of the alternate of pino; a tippler -- winebibber. see GREEK oinos see GREEK pino NAS Exhaustive Concordance Word Originfrom oinos and potés (a drinker) Definition a wine drinker NASB Translation drunkard (2). Thayer's Greek Lexicon STRONGS NT 3630: οἰνοπότηςοἰνοπότης, ὀινοποτου, ὁ (οἶνος, and πότης a drinker), a winebibber, given to wine: Matthew 11:19; Luke 7:34. (Proverbs 23:20; Polybius 20, 8, 2; Anacreon ( Topical Lexicon Term and Occurrences The Greek noun οἰνοπότης appears only twice in the New Testament, both times on the lips of detractors describing Jesus Christ: Matthew 11:19 and Luke 7:34. Translated “winebibber” or “drunkard,” the word denotes one who habitually overindulges in wine. In each context it is coupled with the slur “glutton,” forming a two–fold accusation aimed at discrediting the Son of Man. Historical Background First–century Judaism was not teetotal; wine was a staple of daily life (Psalm 104:15; John 2:3-10). Yet drunkenness was universally condemned (Proverbs 20:1; Isaiah 5:11-12). Calling a man οἰνοπότης went beyond noting that he drank—it charged him with moral laxity, a failure to conform to the Law’s standard of sobriety. Rabbinic literature brands such a person as disreputable, unfit for legal testimony, and excluded from positions of leadership. Accusation Against the Son of Man “ ‘The Son of Man came eating and drinking,’ and they say, ‘Look at Him, a glutton and a drunkard, a friend of tax collectors and sinners.’ But wisdom is vindicated by her deeds” (Matthew 11:19; cf. Luke 7:34). Far from an objective description, the charge exposes the hostility of the religious elite. Because Jesus mingled freely with the marginalized, sharing ordinary meals and even attending banquets in their homes, His opponents twisted normal fellowship into evidence of vice. The slander ironically foreshadows the cross: the Righteous One bears false accusation so that sinners may be justified. Contrast with John the Baptist Matthew 11:18-19 juxtaposes John’s austerity with Jesus’ approachability. John “came neither eating nor drinking,” yet they said “He has a demon.” Jesus came “eating and drinking,” and they called Him a drunkard. The parallel reveals a deeper truth: unbelief will find any pretext to reject divine revelation. The problem is not the messenger’s lifestyle but the hearer’s heart. Theological Implications 1. Christ’s sinlessness: Scripture asserts He “committed no sin” (1 Peter 2:22); therefore the accusation cannot be literal. Its very falseness highlights His flawless obedience under scrutiny. Ethical and Pastoral Applications Believers, united to Christ, must avoid both legalistic abstention that despises God’s gifts and licentious indulgence that abuses them. Romans 14:21 stresses loving restraint; Ephesians 5:18 commands, “Do not get drunk on wine… instead be filled with the Spirit.” The slur against Jesus cautions Christians not to malign faithful servants on superficial grounds and warns leaders to live transparently above reproach (1 Timothy 3:3; Titus 1:7). Related Biblical Teaching on Wine and Drunkenness • Old Testament warnings: Proverbs 23:29-35 graphically portrays the folly of drunkenness. Christ’s Association with Sinners The label “friend of tax collectors and sinners” (Matthew 11:19) is tied to οἰνοπότης. The very insult becomes Gospel proclamation: Jesus befriends the lost. Luke later records, “The Son of Man came to seek and to save the lost” (Luke 19:10). His table fellowship embodies gracious invitation; the Church, following her Lord, practices hospitality that points to salvation rather than compromise. Church History and Interpretation Early apologists appealed to the slander to demonstrate Jesus’ humanity, refuting Docetism. Reformers highlighted the passage to combat monastic extremes, urging Christians to receive creation gratefully yet soberly. Contemporary mission strategy learns from Christ’s example: proximity to unbelievers is necessary for evangelism, yet personal holiness must remain uncompromised. Summary Οἰνοπότης, appearing only in accusations against Jesus, serves as a narrative foil. It exposes the malice of unbelief, affirms Christ’s sinless participation in everyday life, and instructs believers to combine joyful liberty with disciplined sobriety, all while extending gracious fellowship to a world in need of redemption. Forms and Transliterations οινοποτης οινοπότης οἰνοπότης oinopotes oinopotēs oinopótes oinopótēsLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Matthew 11:19 N-NMSGRK: φάγος καὶ οἰνοπότης τελωνῶν φίλος NAS: man and a drunkard, a friend KJV: and a winebibber, a friend INT: a glutton and a drunkard of tax collectors a friend Luke 7:34 N-NMS |
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