Exegetical and Hermeneutical Commentary of Luke 3:12
Then came also publicans to be baptized, and said unto him, Master, what shall we do?
12. the publicans ] Rather, tax-gatherers (without the article). The word is a corruption of the Latin publicani ‘farmers of the taxes.’ The Roman government did not collect its own taxes, but leased them out to speculators of the equestrian order, who were called publicani, and who made their own profit out of the transaction. These knights appointed subordinates, who from the unpleasant character of the task could only be secured from the lowest of the people. These officials were not only detested as the agents of an odious system, but also for their notorious malpractices. A strict Jew could hardly force himself even to pay taxes, and therefore naturally looked with scorn and hatred on any Jew who could sink so low as to collect them. Hence in our Lord’s time the word “publican” had become proverbial, as expressive of the worst opprobrium (Mat 18:17). The Jews were not however peculiar in their dislike of publicans. The Greeks too regarded the word as a synonym of ‘plunderer,’ and an ‘innocent publican’ was regarded as a marvellous phenomenon (Suet. Vesp. i). Suidas defines the life of a publican as “unrestrained plunder, unblushing greed, unreasonable pettifogging, shameless business.” The relation of the publicans to John is referred to in Mat 21:32.
Master ] Rather, Teacher. The word is not Epistata (as in Luk 8:24) but Didaskale. See Luk 7:29.
what shall we do?] We have the same question, but with the answer which was only possible after the Resurrection, in Act 2:37; Act 16:30; Act 22:10.
Fuente: The Cambridge Bible for Schools and Colleges
The publicans – See the notes at Mat 5:47. There is reason to think that the publicans or tax-gatherers were especially oppressive and hard in their dealings with the people; and that, as they had every opportunity of exacting more than they ought, so they often did it, and thus enriched themselves. The evidence of repentance in them would be to break off their sins in this respect, and to deal justly.
Fuente: Albert Barnes’ Notes on the Bible
Verse 12. Then came also publicans] He next instructs the tax-gatherers in the proper discharge of their duty: though it was an office detested by the Jews at large, yet the Baptist does not condemn it. It is only the abuse of it that he speaks against. If taxes be necessary for the support of a state, there must be collectors of them; and the collector, if he properly discharge his duty, is not only a useful, but also a respectable officer. But it seems the Jewish tax-gatherers exacted much more from the people than government authorized them to do, Lu 3:13, and the surplus they pocketed. See the conduct of many of our surveyors and assessors. They are oppressors of the people, and enrich themselves by unjust surcharges. This, I am inclined to think, is too common an evil; and the executive government is often the people’s scape-goat, to bear the crimes of its officers, crimes in which it has no concern. For an account of the publicans, See Clarke on Mt 5:46.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
We have showed often before that the publicans were men that collected the public revenue. In all times that sort of men have been charged with exactions of what was more than their due. The Baptist, as a fruit or indication of the truth of their repentance, cautions them against exaction, thereby declaring, that acts of justice as well as mercy are true fruits of repentance, and that repentance is vainly pretended while men go on in the same sinful courses wherein they have formerly walked. Our Lord here doth not disapprove of the office of publicans, nor certainly was that to be condemned: if magistrates may impose taxes and payments, which without question they may, for the support of the government for our protection, there is no question but they may appoint officers under what titles they please to collect it. But both those that impose and those that collect such payments are obliged to the rule of justice; the former, to impose no more than is necessary for the end, and in a just proportion; the others, to exact no more than what is appointed them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. publicans, &c. (Also seeon Mt 3:10.)
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then came also publicans to be baptized,…. Being convinced under John’s ministry of the evils of their past life, and desirous of being admitted to baptism, to which they understood repentance, and fruits meet for the same, were pre-requisite: these came nearer to John,
and said unto him, master, what shall we do? we have been very wicked persons, what shall we do to escape divine vengeance? or what are the particular duties we are to perform? or the fruits meet for repentance, we are to bring forth; that so we may be admitted to the ordinance of baptism, which requires, as previous to it, a true and hearty repentance? of these men,
[See comments on Mt 5:46] [See comments on Mt 9:9] [See comments on Mt 9:10] [See comments on Mt 9:11]
Fuente: John Gill’s Exposition of the Entire Bible
Also publicans ( ). We have had the word already in Matthew (Matt 5:46; Matt 9:10; Matt 11:19; Matt 18:17; Matt 21:31) and Mark (Mr 11:15f.). It is sometimes coupled with harlots and other sinners, the outcasts of society. The word is made up from , tax, and , to buy, and is an old one. The renter or collector of taxes was not popular anywhere, but least of all when a Jew collected taxes for the Romans and did it by terrible graft and extortions.
Extort (). The verb means only to do or practice, but early the tax-collectors learned how to “do” the public as regular “blood-suckers.” Lucian links them with crows and sycophants.
Fuente: Robertson’s Word Pictures in the New Testament
Publicans [] . From telov, a tax, and wjneomai, to buy. The collectors of Roman imposts. The Romans farmed out the direct taxes and customs duties to capitalists, on their payment of a certain sum in publicum, into the public treasury, whence they were called publicani, publicans. Sometimes this sum, being greater than any one person could pay, was paid by a company. Under these were the submagistri, living in the provinces; and under these again the portitores, or actual custom house officers, who are referred to by the term telwnai in the New Testament. They were often chosen from the dregs of the people, and wee so notorious for their extortions that they were habitually included in the same category with harlots and sinners. “If a Jew could scarcely persuade himself that it was right to pay taxes, how much more heinous a crime must it have been in his eyes to become the questionably honest instrument for collecting them. If a publican was hated, how still more intense must have been the disgust entertained against a publican who was also a Jew” (Farrar, “Life of Christ “). The word” publican, “as a popular term of reproach, was used even by our Lord (Mt 18:17). Even the Gentiles despised them. Farrar cites a Greek saying,” All publicans are robbers. “
Fuente: Vincent’s Word Studies in the New Testament
1) “Then came also publicans to be baptized,” (elton de kai telonai baptisthenai) “Then there came publicans (tax collectors) to be baptized.” These tax gatherers or collectors were hated and despised as oppressive extortioners of excessive taxes against even the poor farmers, Mat 21:32.
2) “And said unto him,” (kai eipan pros auton) “And they inquired (of) to him,” though stigmatized and hated by the Jews.
3) “Master, what shall we do?” (didaskale ti poiesomen) “Teacher, just what may we do?” As they desired to be rid of their grievous and offensive sins. And they responded to his preaching, Luk 7:29. Rome did not collect her own taxes abroad but leased them out for persons called publicans to collect. These publicans came to make or extort unreasonable profits from their transactions.
Fuente: Garner-Howes Baptist Commentary
Luk 3:12
. And the publicans (277) also came. The publicans are not only exhorted, in general terms, to repent, but the duties peculiar to their calling are demanded: for we know that, besides the general rule of the law, each person ought to consider what is required by the nature of the employment to which he has been called. All Christians, without distinction, “are taught of God to love one another,” (1Th 4:9 🙂 but then there follow particular duties, which a teacher, for example, is bound to perform towards the Church, — a magistrate or prince towards the people, and the people, on the other hand, towards the magistrate, — a husband towards his wife, and a wife towards her husband, — and finally, children and parents toward each other. The Publicans, viewed as a class, were covetous, rapacious, and cruel, and often oppressed the people by unjust exactions. In consequence of this, the Baptist reproves them for those offenses, with which that class was, for the most part, chargeable, when he commands them not to go beyond moderation in exacting tribute. At the same time, we draw this inference, that it is quite as lawful for a Christian man to receive or levy taxes, as for a magistrate to impose them.
In the same way we must judge about war. John does not order the soldiers to throw away their arms, and to relinquish their oath; but he forbids them to pillage the wretched people under the pretense of their duty as soldiers, to bring false accusations against the innocent, and to be guilty of extortions, — all of which crimes the greater part of them were accustomed to practice. These words obviously contain an approbation of civil government. It is a piece of idle sophistry to say, that John’s hearers were ignorant people, and that he gave them nothing more than elementary instructions, which fell very far short of Christian perfection. John’s office was, to make ready a people prepared for the Lord, (Luk 1:17) and there is no doubt that it was entirely and faithfully performed. Those men are guilty of calumny and sacrilege, who slander the Gospel, by declaring it to be opposed to human governments; (278) as if Christ destroyed what his heavenly Father sanctioned. But, without the sword, laws are dead, and legal judgments have no force or authority. Magistrates require not only an executioner, (279) but other attendants, among whom are the military, (280) without whose assistance and agency it is impossible to maintain peace. Still, the object must be considered. Princes must not allow themselves to sport with human blood, nor must soldiers give themselves up to cruelty, from a desire of gain, as if slaughter were their chief business: but both must be drawn to it by necessity, and by a regard to public advantage.
(277) “ Peagets;” — “tax-gatherers.”
(278) “ Qui veulent faire accroire qu’elle n’a rouve point les principautes, empires et gouvernements qui sont entre les hornroes; — “who wish to make it believed that it does not approve of the principalities, empires, and governments, which exist among men.”
(279) “ Un bourreau;” — “a hangman.”
(280) “ Les gendarmes.”
Fuente: Calvin’s Complete Commentary
(12) Then came also publicans.The other Gospels do not mention the presence of this class in their narratives of the Baptists work, but it is implied in Mat. 21:32.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And there came also public servants to be baptised, and they said to him, “Teacher, what must we do?” And he said to them, “Extort no more than that which is appointed you.” ’
The tax and custom collectors then came and asked what they should do. These would be looked on by most as unclean and as outcasts, almost worse than Gentiles, but John did not say, ‘Leave your treasonable job’ (which many would have said), he told them rather not to use their office to cheat people. They should collect only what was due and take only the agreed amount for themselves that was reasonable. He recognised that in that world tax-collectors were necessary. Better then to have honest ones than dishonest ones. It also demonstrates his lack of emphasis in ritual uncleanness, which makes it even less likely that his baptism was in any way connected with that idea.
His words were very necessary. The chief tax collectors (Luk 19:2) bought the right to collect taxes over a certain area for an agreed sum, and were then entitled to keep whatever they obtained. The tax-collectors then worked for and were responsible to the chief tax-collector. It was commonplace for such tax collectors to seek to extract far more tax than was due, often using the soldiers who went with them to beat and bully people (and worse) into handing over more than was due. Then they would cream off a surplus for themselves and their helpers. They became very rich (Luk 19:2) and very much hated, especially in Palestine which resented any taxes but their own religious ones.
Fuente: Commentary Series on the Bible by Peter Pett
Luk 3:12. Then came also publicans The publicans, or tax-gatherers, wishing by all means to keep their places under the Messiah, might be anxious to know what qualifications were necessary for that purpose: or rather, since our Lord hath elsewhere declared, that the tax-gatherers, with the rest of the people, were sincere in their professions of repentance, Mat 21:32 we may believe that the gravity of theBaptist’sexhortation,thevehemencewithwhich he delivered his threatenings, and his character for sanctity, accompanied with the power of divine grace, affected them to such a degree, that many, who till then had looked on ceremonial righteousness as a principal requisite to salvation, sensible of their error, came to him, and said, “If matters be so, what must we do?” Indeed the tax-gatherers and others, who thus addressed the Baptist, were, in general, people of infamous characters; yet he did not, like the Pharisees, shun their company for that reason: on the contrary, he received them with great humanity, and recommended to them equity in the discharge of their office, Exact no more, &c. that is to say, “In levying the taxes, compel no man to pay you more than his just proportion of the sum which you are allowed by the law to raise.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Luk 3:12-13 . ] See on Mat 5:46 .
. ] over and above what is prescribed to you (to demand in payment). See Winer, p. 215 [E. T. 300 f.]. The unrighteousness and the exactions of those who farmed the taxes are well known. See Paulus, Exeget. Handb . I. p. 353 f. On , to demand payment , to exact , see Blomfield, Gloss. ad Aesch. Pers . 482; Krger, ad Xen. Anab . vii. 6. 17.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
12 Then came also publicans to be baptized, and said unto him, Master, what shall we do?
Ver. 12. Then came also publicans ] These were toll takers, custom gatherers for the Romans, and most of them greedy gripers. Publicans they were called, because they took up publica, the goods of the empire. See Trapp on “ Mat 9:9 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12. ] See on Mat 5:46 .
Fuente: Henry Alford’s Greek Testament
also publicans = the tax-farmers also.
baptized. App-115.
Master = Teacher. App-98. Luk 3:1.
Fuente: Companion Bible Notes, Appendices and Graphics
12. ] See on Mat 5:46.
Fuente: The Greek Testament
Luk 3:12. , master) The publicans treat Him with greater reverence than any of the others.
Fuente: Gnomon of the New Testament
Luk 7:29, Luk 15:1, Luk 15:2, Luk 18:13, Mat 21:31, Mat 21:32
Reciprocal: Isa 33:15 – despiseth
Fuente: The Treasury of Scripture Knowledge
2
The publicans are described by comments on Mat 9:10.
Fuente: Combined Bible Commentary
Luk 3:12. Publicans. Tax-gatherers. See Mat 5:46. Their presence is a proof of the power of Johns preaching.
Fuente: A Popular Commentary on the New Testament
The publicans were persons employed by the Romans to gather the tax of tribute among the Jews, who were now tributaries to the Romans, and paid them a public revenue. These publicans were great oppressors, exacting more than was the emperor’s due. Therefore we find the publicans and sinners so often joined together in the gospel. These men enquiring what fruits of repentance they should bring forth, St. John directs them to acts of justice: Exact not.
Where note, 1. That acts of justice and righteousness, as well as of charity and mercy, are real fruits of sincere repentance.
Observe, 2. John doth not condemn the office, but cautions the officer. If magistrates may impose taxes, they may doubtless appoint officers to collect those taxes. Christian charity then must always teach us to distinguish betwixt the calling and the crime. We must not censure any office, either in church or state, for the sake of their mal-administration who are employed in that office.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 12
Publicans; officers appointed to collect the taxes.
Fuente: Abbott’s Illustrated New Testament
John counseled sincere tax collectors to refrain from extorting more money than they had a right to receive (cf. Luk 5:27-32). He advocated honesty and freedom from greed. He did not suggest overthrowing a system that allowed for abuses but prescribed personal morality that would eliminate the abuses.