Why is Jesus called a "friend of tax collectors and sinners" in Matthew 11:19? Text (Matthew 11:19) “The Son of Man came eating and drinking, and they say, ‘Look, a glutton and a drunkard, a friend of tax collectors and sinners!’ Yet wisdom is vindicated by her deeds.” Matthew 11 records growing opposition to Jesus. After John the Baptist’s disciples leave (vv. 1-6) and Jesus extols John (vv. 7-15), He rebukes unrepentant towns (vv. 20-24) and offers rest to the weary (vv. 28-30). Verse 19 sits inside a contrast: John’s austere lifestyle was dismissed; Jesus’ sociability was likewise maligned. The line therefore reflects an accusation, not a self-designation, yet Jesus allows it to stand because it captures the redemptive heart of His mission. Historical–Cultural Setting: Tax Collectors and “Sinners” 1. Tax collectors (telōnai) worked the Roman publicani system, bidding on contracts and recouping revenue through tolls, customs, and land taxes (cf. inscription CIL IX 2563). They were viewed as collaborators, ritually unclean, and often extortionists (Luke 3:13). 2. “Sinners ” (hamartōloi) served as a catch-all for the morally lax—prostitutes (Matthew 21:31), Gentiles, the ceremonially impure—anyone outside Pharisaic norms. Sharing a table with either group implied social acceptance (cf. Mishnah Berakhot 47b); hence the scandal when Jesus ate in their homes (Matthew 9:10, Luke 15:2). The Charged Word “Friend” Greek philos denotes affectionate, covenantal commitment (Proverbs 18:24 LXX). In Scripture, God calls Abraham “friend” (Isaiah 41:8; James 2:23). By allowing the epithet, Jesus implicitly reveals a reversal: He, the Holy One, befriends those estranged from God, fulfilling the covenant promise to bless the nations (Genesis 12:3). Echoes of Deuteronomy 21:20 “Glutton and drunkard” revisits the rebellious son motif. Jesus’ critics equate His table fellowship with rebellion against God. He answers that “wisdom is vindicated by her deeds”—i.e., transformed lives validate His method (Matthew 21:31; Luke 19:8-10). Mission of Mercy Foretold Isaiah 61:1-2 prophesied Messianic outreach to the poor and imprisoned; Isaiah 53 described bearing iniquities of “many.” Jesus’ identification with social outcasts enacts these texts (Matthew 8:17). His meals prefigure the eschatological banquet (Isaiah 25:6-8; Revelation 19:9) where forgiven sinners recline with the King. Contrast with John the Baptist John abstained from bread and wine; Jesus partook of both. The people dismissed John as demonized (11:18) and Jesus as licentious (11:19). The twin rejections expose the hardness of Israel’s heart rather than flaws in either messenger. Transformative Results (Vindicating Deeds) • Matthew the tax collector becomes an apostle (Matthew 9:9). • Zacchaeus restores fourfold and gives to the poor (Luke 19:1-10). • Lewd women turn worshipers (Luke 7:36-50). Empirical behavioral change testifies that redemptive friendship, not social ostracism, produces repentance. Archaeological & Socio-Legal Corroboration • Excavations at Capernaum reveal a customs millstone and basalt boundary stones (1st-cent. A.D.), aligning with a lakeside tax station (Mark 2:13-14). • The Lachish papyri (c. AD 20-40) record toll schedules matching Matthew’s Galilean setting, illustrating why telōnai were despised yet wealthy. Theological Application for Believers 1. Reject pharisaic separatism; pursue holy engagement (1 Corinthians 9:19-22). 2. Extend table fellowship as evangelistic strategy (Acts 16:34). 3. Maintain personal holiness (Ephesians 5:3) while reflecting Christ’s open-armed grace. Conclusion Jesus is called a “friend of tax collectors and sinners” because He intentionally entered their social space, offering covenantal friendship that leads to repentance and salvation. The charge intended as slander now shines as a title of glory, declaring that “the Son of Man came to seek and to save the lost” (Luke 19:10). |
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