v. Sinner
Mat 5:46 do not the p also do the same?
Matt 9:11; Mark 2:16; Luk 5:30 eat .. with the py
Matt 11:19; Luk 7:34 friend of py of sinners
Mat 18:17 if he will not listen to the .. consider him a Gentile and p
Mat 21:31 the p .. go before .. to the kingdom of God
Luk 3:12 came .. some p to be baptized
Luk 7:29 the people and the p.. justified God
Luk 15:1 all the p and the
Luk 18:10 to pray: one was a Pharisee, and the other p
Luk 19:2 Zacchaeus, who was chief of the p, and rich
Publican (Gr. telon’s, “tax collector”; Lat. publicanus). Person who had been given the right to collect internal taxes for Rome. Such taxes included: 1. The census, which each person had to pay; highly insulting to the Jews since it was a tacit acknowledgment of their submission to Rome. 2. The property tax, which was equally offensive, because its payment was considered an insult to God, whom the Jews considered the true owner of the land and the dispenser of its products. The procedure was as follows: Instead of collecting taxes directly through its own officials, the Roman government auctioned off the privilege within a province or city to a wealthy citizen who paid a set sum, no matter how much of it he could afford. recover through taxes. The person who thus contracted subdivided the region that had been assigned to him among subcontractors, or hired people to do the work. The publicans or “tax collectors” of the NT were the agents who actually collected; perhaps in almost every case they were Jews. Each publicanus was expected to collect an additional sum sufficient to produce a profit. If it was hateful enough to have to pay taxes to the Romans, it was infinitely worse that they were helped to collect them. The publicans, with few honorable exceptions, extorted money from the people and, with the complicity of the Roman soldiers, exploited their sources of resources as much as possible. Therefore, they were extremely detested; society isolated and avoided them as much as possible, and they were rarely seen in the temple or synagogue (Mat 11:19; 21:31). A Jew who became a publican was considered a lackey of the hated Romans and a traitor to Israel. Although Jesus recognized the low moral status of most publicans (cf. Mat 5:46, 47; 18:17), he freely associated with them, thereby incurring the censure of the Jewish authorities (9:10- 13; 11:19). The reason he gave to justify his attitude was that he had come to call sinners like them to repentance (9:13). They appreciated his kindness, and apparently a few believed in him and became his disciples (21:31, 32). In the parable of the Pharisee and the publican, Jesus makes a contrast between the 2, favoring the latter (Luk 18:9-14). One of Jesus’ disciples, Levi Matthew, had been published (Mat 9:9; 10:3). Sometime after his call, he received Jesus in his house, where many of his fellow publicans attended (Mat 9: 9, 10; Mark 2: 14,15; Luk 5: 27-29 ). A few days before his crucifixion, Jesus associated with Zacchaeus, a Jewish tax collector from Jericho (Luk 19:1-9), who became one of his followers. Bib.: FJ-AJ xviii.1.1.
Source: Evangelical Bible Dictionary
Tax collector. This trade gave a bad reputation to those who exercised it, because they worked for a foreign nation, Rome, which imposed taxes on the subjugated natives, because these collectors, in general, charged more than necessary, extorted citizens. On the other hand, the Jews who held these positions had to be in contact with Gentiles, with the conquerors, and they were considered impure, and, furthermore, their compliance with the Law was doubted. For these reasons they were excluded from the synagogue and socially discriminated against, since it could be a cause of impurity to deal with them. Jesus, however, did not have these Jewish scruples and dealt normally with them, which caused him the constant criticism of the Pharisees, so attached to the formalities of the Law. Jesus told the Pharisees, on one occasion when he sat to the table to eat with publicans: “I have not come to call the righteous but sinners†, in addition to reproaching them for their hypocrisy, Mt 9, 10-13; Mark 2, 15; Jesus told the Jews that the publicans would precede them in the Kingdom of Heaven, because when John the Baptist came they did not believe, while the latter did and repented, Mt 21, 31-32; Lk 3, 12; 5, 29-32; 7, 29; 15, 1-7.
Matthew was a publican and Jesus called him to be his disciple, when he was sitting in his tax collector’s office, and he immediately followed him and lodged Jesus in his house, Mt 9, 9; Mark 2, 14; Lk 5, 27-28. Jesus proposed a parable in which a Pharisee presented himself with his eyes raised to the temple and prayed giving thanks to God because he was not like the others, because he considered himself righteous; while a p., with lowered eyes, humbly begged God to have mercy on him because he considered himself a sinner. Jesus said that this one went down to his house justified by him, and that one did not, Lk 18, 6-14.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
see trades
Source: Hispanic World Bible Dictionary
(public man).
2 ranks
1- Chief or commissioner, like Zacchaeus, Lc. 19.
2- Tax collector, like Matthew: (Mat 10:3).
– The Jews hated them because they worked for the Romans, and abused their power or position to enrich themselves: (Mat 5:46, Mat 9:11, Mat 11:19, Mat 18:17, Luc 3:12).
– Some believed in Jesus: Mat 10:3, Mat 21:32, Luc 5:27, Luc 7:29, Luc 15:1, Luc 19:2.
– The publican and the Pharisee, Luke 18:10.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
He was a person who had the responsibility of collecting taxes for the Romans. † ¢ Zacchaeus is called † œchief of the p.†, which seems to indicate that he had others whom he supervised (Luke 19: 2). The Greek word used is telönës, but the term p. It has a root in the history of Rome where it was applied to some tax collectors, that is why that translation was used. The p. they were, like all tax collectors, extremely hated. It was known that they charged above what was due to benefit, for which John the Baptist admonished them: “Do not demand more than what is commanded you” (Luke 3:12-13). In addition to this particularity was the fact that the Jews considered them non-religious people, with a lot of contact with Gentiles and traitors to their nation, for which they were highly despised socially. The Lord Jesus used to hang out with them, for which he was called “friend of p. and of sinners† (Matt 11:19). Many of them converted (Mat 21:31; Luk 7:29), including †¢Matthew (Mat 10:3; Luk 5:27) and Zacchaeus. The negative connotation of the term p. it can further be seen in the fact that a person who did not heed the admonition of the church was to be considered a “Gentile and p.”, that is, one with whom fellowship was not to be had (Mat 18:17). †¢Taxes. Tributes.
Source: Christian Bible Dictionary
curtains (telwvnh”, 5057), denoted primarily one who had the concession of the collection of tributes (of telos, rate, tax, levy), then, as in the NT, a subordinate of such, who collected taxes in a district, a tax collector. Such were naturally greatly hated by the people. They are classified among the “sinners” (Mat 9:10,11; 11.9; Mc 2.15,16; Luk 5:30; 7.34; 15.1); with the harlots (Matt 21:31, 32); with the “Gentiles” (Matt 18:17); in TR it appears in Mat 5:47; the mss. more commonly accepted have ethnikoi: “gentiles”; see also Mat 5:46; 10.3; Luke 3:12; 5.27,29; 7.29; 18.10, 11,13.¶ Note: For architelones, translated “chief of the publicans” (Luk 19:2), see CHIEF OF THE PUBLICANS.¶
Source: Vine New Testament Dictionary
The term gr. telōnēs means tax or customs collector on behalf of the Romans, employed by a tenant or contractor. As early as 212 BC there was a class of men in Rome (ordo publicanorum, Livy, 25. 3. 8–19) who concluded state contracts of various kinds. They were closely related to, and supported by, the equestrian order; and at a later date they acted in a number of provinces (Cicero, In Verrem, 2. 3. 11, §§ 27–28), where their tasks included the collection of tithes and various indirect taxes. The system was very open to abuse, and apparently the publicani they lent themselves to extortion and dishonest practices from the beginning, so that, while the government controlled the grossest excesses, and in some cases brought the guilty to justice, in general the charge acquired the bad reputation that we know. Cicero regarded the occupations of customs officials as vulgar because of the hatred they aroused (de Officiis, 1. 42, § 150), and Livy records the opinion, expressed in 167 BC, that where there is a publicus allies are not free (45. 18. 3–4). Often the central contractors were not from the provinces whose taxes they collected, although nothing prevented them from being natives, and they could employ native subcontractors. (The expression arjitelōnēs in Lc. 19.2 seems to indicate that Zacchaeus was the contractor for all Jericho’s taxes, and that he had collectors who worked for him; see SB, 2, p. 249.) But the collectors usually came from the local population, because it was necessary to know the local people and their ways in order to avoid deception. Their generally extortive practices (cf. what is equivalent to an admission on the lips of Zacchaeus, Lk. 19.8, and the conditions suggested by the advice of John the Baptist, Lk. 3.13) made them a class especially hated and despised, so that our Lord could refer to them as typical examples of a selfish attitude (Mt. 5.46). To the strict Jew, however, this very natural attitude of hatred was aggravated and altered in character by the religious view that the publican was ceremonially unclean, by his continual contact with Gentiles, and because he had to work on Sabbath. repose. This impurity, together with the teaching of the rabbis that their disciples should not eat with such people, explains the attitude evidenced by the expressions publicans and sinners (Mt. 9.10s; 11.19; Mr. 2.15s; Lc. 5.30; 7.34; 15.1) and publicans and harlots (Mt. 21.31), and the issues raised in Mr. 9.10s; 11.19; Mr 2.15s; Lc. 5.29s (cf. SB, 1, pp. 498s), and indicates the intention of the commandment of Mt. 18.17. He also explains the positive and negative aspects of censure of chief priests and elders in Mt. 21.31b, the statement of Mt. 11.19; Lc. 7.34, and the account of the Pharisee and the tax collector, Lk. 6:10 p.m.
Bibliography. °E. Schürer, History of the Jewish people at the time of Jesus, 1985; J. Jeremias, Jerusalem in the time of…