In Luke 7:30, the Pharisees reject God's purpose, contrasting their complaint against Jesus' association with sinners.

In Luke 7:34, Jesus quotes the same accusation of being a glutton and friend of tax collectors, directly echoing the complaint.

In Luke 15:1, tax collectors gather to hear Jesus, providing the backdrop for the Pharisees' murmuring in the main verse.

In Luke 15:2, the Pharisees explicitly complain that Jesus welcomes sinners and eats with them, an almost identical accusation.

In Luke 19:7, the people mutter that Jesus is the guest of a sinner, exactly the same complaint as in the main verse.

In Luke 15:28, the older brother's anger at the father's welcome of the prodigal mirrors the Pharisees' resentment of Jesus eating with sinners.

In Luke 7:29, tax collectors acknowledge God's way, contrasting the Pharisees' criticism of Jesus eating with them.

In Luke 7:39, a Pharisee doubts Jesus' knowledge for allowing a sinful woman to touch him, mirroring the same judgmental attitude.

In Luke 18:11, a Pharisee thanks God he is not like tax collectors, reflecting the self-righteous disdain seen in the complaint.

Matthew 9:11 is the direct synoptic parallel, recording the same complaint by the Pharisees to Jesus' disciples.

Matthew 11:19 summarizes the accusation that Jesus is 'a friend of tax collectors and sinners,' echoing this complaint.

Mark 2:15 describes the same dinner at Levi's house where tax collectors and sinners ate with Jesus, setting the context.

In Isaiah 65:5, people claim holiness to avoid others, paralleling the Pharisees' self-righteous separation from tax collectors.

Matthew 21:28-32 parallels Jesus' defense: tax collectors and sinners enter the kingdom ahead of religious leaders who reject John.

Mark 7:3 explains Pharisees' ceremonial handwashing tradition, revealing why eating with sinners was considered defiling.