Matthew 24:49

Greek (Tischendorf 8th ed.)

English Translation

and begins to beat his fellow-servants, and eat and drink with the drunken,

World English Bible · Public Domain

Highlights

2 first appearances in the Greek New Testament

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μεθυόντων

methýō

G3184

“to be drunk”

Verb, Present, Active, Participle, Genitive, Plural, Masculine

Appears 6× in the Greek New Testament
First appears here

Full Thayer's Definition

Origin: from another form of G3178

TDNT: 13:05,6

1. to be drunken 2. metaph. of one who has shed blood or murdered profusely

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

13: words
11: distinct lemmas
Gospels: section

Notable vocabulary

The rarest word here is μεθυόντων to be drunk G3184 — appearing just 6 times in the whole Greek New Testament.

First appearance in Scripture

These words make their first canonical appearance in the Greek New Testament here:

τύπτειν to strike G5180
μεθυόντων to be drunk G3184

Shared distinctive vocabulary

μεθυόντων to be drunk G3184 occurs in 6 verses of the Greek New Testament. Also found in:

Repetition

Words recur within this verse:

καὶ and G2532 ×2
τοὺς the G3588 ×2

Cross-references

Topical passages linked to Matthew 24:49 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

Micah 3:5 Thus says Yahweh concerning the prophets who lead my people astray; for those who feed their teeth, they proclaim, "Peace!" and whoever doesn't provide for their mouths, they prepare war against him:
Matthew 7:15 "Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves.
Revelation 17:6 I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus. When I saw her, I wondered with great amazement.
1 Samuel 2:13–16 The custom of the priests with the people was that when any man offered sacrifice, the priest's servant came, while the flesh was boiling, with a flesh-hook of three teeth in his hand;
1 Samuel 2:29 Why kick you at my sacrifice and at my offering, which I have commanded in [my] habitation, and honor your sons above me, to make yourselves fat with the best of all the offerings of Israel my people?
Isaiah 56:12 Come you, [say they], I will get wine, and we will fill ourselves with strong drink; and tomorrow shall be as this day, [a day] great beyond measure.
Isaiah 66:5 Hear the word of Yahweh, you who tremble at his word: Your brothers who hate you, who cast you out for my name's sake, have said, Let Yahweh be glorified, that we may see your joy; but it is those who shall be disappointed.
Ezekiel 34:3 You eat the fat, and you clothe you with the wool, you kill the fatlings; but you don't feed the sheep.

Romans 16:18 For those who are such don't serve our Lord, Jesus Christ, but their own belly; and by their smooth and flattering speech, they deceive the hearts of the innocent.
2 Corinthians 11:20 For you bear with a man, if he brings you into bondage, if he devours you, if he takes you captive, if he exalts himself, if he strikes you on the face.
Philippians 3:19 whose end is destruction, whose god is the belly, and whose glory is in their shame, who think about earthly things.
Titus 1:11–12 whose mouths must be stopped; men who overthrow whole houses, teaching things which they ought not, for dishonest gain's sake.
1 Peter 5:3 neither as lording it over the charge allotted to you, but making yourselves examples to the flock.
2 Peter 2:13–14 receiving the wages of unrighteousness; people who count it pleasure to revel in the day-time, spots and blemishes, reveling in their deceit while they feast with you;
3 John 1:9–10 I wrote to the assembly, but Diotrephes, who loves to be first among them, doesn't accept what we say.
Jude 1:12 These are hidden rocky reefs in your love feasts when they feast with you, shepherds who without fear feed themselves; clouds without water, carried along by winds; autumn leaves without fruit, twice dead, plucked up by the roots;

Revelation 13:7 It was given to him to make war with the saints, and to overcome them. Authority over every tribe, people, language, and nation was given to him.
Revelation 16:6 For they poured out the blood of the saints and the prophets, and you have given them blood to drink. They deserve this."

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Commentary

Notes on Matthew 24:49 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

Bengel's Gnomon

Johann Albrecht Bengel

Mat 24:49. Συνδούλους, fellow-servants) They are called fellow-servants, to bring out in strong relief the injurious character of that evil servant’s conduct towards them: they were, however, subject to him, though he with them was subject to their common Lord.—δὲ, but) His injurious conduct towards his fellow-servants, and his own self-indulgence, are put in strong contrast with each other.—μετὰ τῶν μεθυόντων, with the drunken) There will, therefore, at that time be many whose whole condition and character will consist in vicious self-indulgence. See 1Th 5:7. A similar mode of speaking occurs in Gen 13:5., where the LXX. have ἦλθον δὲ οἱ υἱοὶ Ἰσραὴλ μετὰ τῶν ἐρχομένων, i.e. But the sons of Israel came with them that came.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

John Gill's Exposition

The lord of that servant,.... Not by redemption and grace, but by creation and profession,

shall come in a day when he looked not for him, and in an hour that he is not aware of: suddenly and unexpectedly: such was his coming in wrath and vengeance on the Jewish nation; and such is his coming oftentimes by death; and such will be his coming at the day of judgment.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Trapp's Complete Commentary

John Trapp

49 And shall begin to smite his fellowservants, and to eat and drink with the drunken;

Ver. 49. To eat and drink with the drunken] Though he neither be drunk himself, not make others drunk, yet to be among wine bibbers and flesh mongers, as Solomon hath it, Pro 23:20, to company with such as a frequent and immoderate bibber, as Peter’s word (εν ποτοις) importeth, 1Pe 4:3; to drink ad numerum, as Bullinger expresseth it, though there follow not an utter alienation of mind, this is here threatened. Excessive drinking is drunkenness, {Eph 5:18} though men be strong to bear it, Isa 5:22.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Whedon's Commentary on the Bible

Daniel D. Whedon

49. Shall begin to smite — The language is taken from the disposition of servants to be unruly and fighting in the long absence of their master, especially if all sense of responsibility is forgotten. Indifferent ages of the Church popes and prelates have tyrannized over their fellows, as if they were never to be called by the Lord to account for their doings. Because sentence was not speedily executed by the immediate coming of the Son of man, they set themselves to do all manner of evil.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The Pulpit Commentary

Shall begin. As soon as he conceives the idea of the delay in his lord"s arrival, he changes his conduct, plays the master, and uses his power for oppression and injustice. But he has only time to commence these unrighteous acts, when he is arrested by the very occurrence which he had willfully ignored. To smite his fellow servants; i.e. those who are faithful to their master. Applied to Christian ministers, such conduct would appertain to those who use their authority for oppression or self-aggrandizement, "lording it over the charge allotted to them". (1Pe_5:3) And to eat (esyih , and shall eat) and drink with the drunken. He indulges in luxury and intemperance, choosing as his companions men of dissolute habits. A self-indulgent minister, or one who is not discreet in choosing his friends and acquaintance, has little influence in checking the excesses of his flock, and is far from being, as he ought to be, "a pattern of good works". (Tit_2:7)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The People's New Testament

B. W. Johnson

49. And shall begin to smite his fellow-servants. There is no sin more common among those who are clothed with authority than oppression. There have been no worse oppressors than priests. And to eat and drink with the drunken. What first disgusted Luther with the faith in which he had been reared was the profligacy of the priests and monks. It has often been the case that the Vatican was the very hot-bed of scandal.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Cambridge Greek Testament for Schools and Colleges

49. ἐσθίῃ … πίνῃ, for ἐσθίειν … πίνειν, on quite decisive evidence.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Matthew, in the Gospels, opens this verse with 13 words (11 distinct Greek lemmas). Its most distinctive word is methýō (“to be drunk”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

How does “to be drunk” (methýō) shape what this verse is saying?
2 words make their first appearance in Scripture here. What does this debut establish?
How does John 2:10, which shares the word «to be drunk», read alongside this verse?
What does the repetition of “and” (2× in this one verse) do in this verse?
These translations render this verse differently. What is at stake in choosing one wording over another?
Compare how Bengel's Gnomon and John Gill's Exposition read this verse. Where do they agree or differ?

Things to notice

2 words make their first canonical appearance in Scripture here.
These translations choose different wording for 17 words in this verse.
“and” occurs 2× in this single verse.
11 distinct Greek lemmas span 13 words in this verse.