Let such a one be to you as a
Gentile and a tax collector
22 December 2021
At first glance, this statement of Jesus sounds harsh and exclusionary:
“Let such a one be to you as a Gentile and a tax collector.”
(Matthew 18:17)
To modern ears, it may seem as though Jesus is instructing His listeners to shun or reject someone who refuses to listen to the Church. Yet this interpretation immediately raises a problem. These words come from the same Jesus who, only a few verses later, tells Peter:
“Not seven times, but, I tell you, seventy-seven times.”
(Matthew 18:22)
How can Jesus, in the same chapter, speak both of radical forgiveness and apparent exclusion? To understand this, we must examine what Jesus meant by Gentile and tax collector in the context of His time.
Who Were the Gentiles?
Jesus was speaking to ordinary Jewish listeners. For them, the word Gentile meant a non-believer—someone outside the covenant.
While Samaritans were sometimes labeled Gentiles, they still believed in the Law of Moses, though with differences in interpretation. The true Gentiles Jesus refers to here were most likely the Romans.
Rome had no official state religion and practiced religious tolerance. This is evident throughout the Acts of the Apostles (Acts 18:12–17; Acts 23). Roman law did not permit religious persecution, which explains why the Jewish leaders could not execute Jesus for blasphemy.
Instead, they accused Him of opposing the Roman emperor, declaring:
“We have no king but the emperor.”
(John 19:15)
Most Romans were non-Jews, yet as rulers they were treated with respect. Roman citizenship carried significant privileges. We see this when Paul, about to be flogged, asks:
“Is it legal for you to flog a Roman citizen who is uncondemned?”
(Acts 22:25)
Roman citizenship was so valuable that some paid large sums to acquire it (Acts 22:28). Many Jews sought citizenship for the benefits it provided.
Thus, Gentiles—though non-believers—were often treated with dignity and respect.
What Jesus Was Pointing Out
Jesus exposes a deep hypocrisy among His listeners. They were willing to treat Gentiles with respect because of political power, yet they were quick to isolate or reject their own fellow Jews over disagreements.
So when Jesus says:
“Let such a one be to you as a Gentile,”
He is not saying reject him. He is saying treat him with the same respect and dignity you would show a Gentile.
How Were Tax Collectors Treated?
Tax collection was a relatively new profession introduced after Roman occupation. Tax collectors worked for Rome and earned good incomes, which made them unpopular.
The Pharisees condemned tax collectors for several reasons:
- Economic resentment – they earned well despite belonging to the working class
- Collaboration with Rome – collecting taxes for a foreign power was seen as sinful
- Potential for abuse – they had authority to assess taxes
Although abuse was not widespread—Rome enforced strict oversight—it did occur occasionally. John the Baptist’s warning,
“Collect no more than the amount prescribed for you.”
(Luke 3:13)
suggests this possibility.
Zacchaeus’ words further clarify the situation:
“Look, half of my possessions, Lord, I will give to the poor; and if I have defrauded anyone of anything, I will pay back four times as much.”
(Luke 19:8)
The word if suggests wrongdoing was not habitual.
Despite being labeled sinners, tax collectors were still treated cautiously and respectfully because they represented Roman authority. People did not insult them openly but often tried to negotiate or curry favor.
So What Was Jesus Really Saying?
Jesus highlights a contradiction in behavior.
People treated:
- Gentiles—non-believers—with respect
- Tax collectors—labeled sinners—with courtesy
Yet they treated their own brothers harshly over misunderstandings.
So when Jesus says:
“Let such a one be to you as a Gentile and a tax collector,”
He is calling for unconditional forgiveness expressed through respect.
This aligns perfectly with His command to forgive not seven times, but seventy-seven times.
Forgiveness does not mean cutting ties while claiming moral superiority. It does not mean saying, “I forgive you, but I want nothing more to do with you.” Instead, Jesus calls us to continue treating the other person with dignity, so that reconciliation remains possible.
Conclusion
Jesus’ words are not a command to exclude, but a call to love more deeply.
If we can treat outsiders and those labeled sinners with respect, how much more should we do so for our own brothers and sisters?
True forgiveness is not passive withdrawal. It is active respect—rooted in love and hope for reconciliation.
References
Scripture quotations are from the New Revised Standard Version of the Bible. © 1989 National Council of Churches of Christ in the United States of America. Used by permission. All rights reserved.
