Biblical Tax Collector NYT Crossword Clue Answer
Solve the NYT crossword clue 'Biblical tax collector' with our comprehensive guide. Learn about Matthew, Zacchaeus, and other tax collectors in the Bible.
Quick Answer: Biblical Tax Collector
If you're solving a New York Times crossword puzzle and encountered the clue "Biblical tax collector", you've come to the right place. This clue appears frequently in major publications and has several possible answers depending on the letter count:
Most Common Answers
All three answers refer to significant biblical figures who worked as tax collectors before encountering Jesus Christ. The correct answer depends on your crossword's intersecting letters and the specific puzzle's preference.
Matthew the Apostle: From Tax Collector to Gospel Writer
Matthew (also known as Levi) is the most prominent tax collector in the New Testament. His transformation from a despised publican to one of Jesus' twelve apostles demonstrates the radical nature of God's grace.
The Calling of Matthew
Matthew was working at the tax booth in Capernaum, a prosperous fishing town on the Sea of Galilee, when Jesus called him to discipleship:
The Gospel of Mark provides additional detail, identifying Matthew as "Levi, the son of Alphaeus" (Mark 2:14), suggesting he may have had two names, which was common in first-century Jewish society.
Matthew's Response
Matthew's immediate response to Jesus' call was remarkable. He not only left his lucrative profession but also hosted a great banquet at his house, inviting fellow tax collectors and sinners to meet Jesus:
Authorship of the First Gospel
Early church tradition unanimously attributes the first Gospel to Matthew the apostle. His background as a tax collector likely equipped him with the literacy and organizational skills necessary to compile Jesus' teachings and deeds in a systematic manner. The Gospel of Matthew contains the most comprehensive collection of Jesus' ethical teachings, including the Sermon on the Mount.
Zacchaeus: The Chief Tax Collector of Jericho
Zacchaeus (Greek: Ζακχαῖος, from Hebrew Zakkai meaning "pure" or "innocent") was a chief tax collector in Jericho, a wealthy city known for its balsam plantations and strategic location on trade routes.
The Encounter with Jesus
The story of Zacchaeus, found only in Luke's Gospel, is one of the most beloved narratives of transformation in Scripture:
Zacchaeus climbed a sycamore-fig tree to see Jesus, an undignified act for a wealthy man, demonstrating his genuine desire to encounter the Messiah. Jesus' response was immediate and transformative:
Radical Repentance
Zacchaeus' response to Jesus' grace was immediate and concrete. He pledged to give half of his possessions to the poor and repay anyone he had defrauded four times the amount—exceeding the Old Testament requirement of adding one-fifth (Leviticus 6:5).
Historical Context: Tax Collectors in First-Century Palestine
Understanding the social and economic role of tax collectors in biblical times illuminates why their inclusion in Jesus' ministry was so radical and controversial.
Greek Word Study: Publican
τελώνης (telōnēs) - from telos (tax) + ōneomai (to purchase)
Tax collectors purchased the right to collect taxes from the Roman government, then collected more than required to profit. This system incentivized corruption and extortion.
The Roman Tax System
The Roman Empire employed a tax farming system where individuals bid for the right to collect taxes in specific regions. The winning bidder paid Rome upfront and then collected taxes from the local population, keeping any surplus as profit. This system created several categories of tax collectors:
- Chief Tax Collectors (Architelōnai): Wealthy individuals who managed large regions, like Zacchaeus in Jericho
- Local Tax Collectors: Agents who collected specific taxes at toll booths and borders, like Matthew in Capernaum
- Customs Collectors: Officials who collected duties on goods in transit
Social Stigma
Tax collectors were despised in Jewish society for multiple reasons:
- Collaboration with Rome: They worked for the occupying Roman forces
- Ritual Uncleanliness: Their constant contact with Gentiles and money made them ceremonially unclean
- Extortion: The system encouraged corruption and exploitation
- Religious Exclusion: They were barred from synagogue participation and testimony in Jewish courts
Jesus' association with tax collectors was so scandalous that his opponents used it as a slur: "The Son of Man came eating and drinking, and they say, 'Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!'" (Matthew 11:19).
Frequently Asked Questions
What is the answer to 'Biblical tax collector' NYT crossword clue?
The most common answers are MATTHEW (7 letters), LEVI (4 letters), or ZACCHAEUS (9 letters). Matthew and Levi refer to the same apostle, while Zacchaeus was the chief tax collector in Jericho.
Who was Matthew in the Bible?
Matthew, also called Levi, was a tax collector working in Capernaum when Jesus called him to be an apostle. He authored the Gospel of Matthew and is one of the twelve disciples.
Why were tax collectors hated in biblical times?
Tax collectors (publicans) were despised because they worked for the Roman occupiers, often extorted excessive taxes, and were considered ritually unclean. They were grouped with sinners and Gentiles in Jewish society.
What is the difference between Matthew and Levi?
Matthew and Levi are the same person. Matthew was his Greek/Roman name, while Levi was his Hebrew name. This dual naming was common in first-century Jewish society under Roman rule.
What did Zacchaeus do after meeting Jesus?
Zacchaeus gave half of his possessions to the poor and repaid anyone he had defrauded four times the amount, demonstrating genuine repentance and transformation.
Dr. Sarah Mitchell
Professor of New Testament Studies and Early Christianity at Princeton Theological Seminary. Author of "Tax Collectors and Sinners: Social Outcasts in the Gospels" (2020). Specialist in first-century Palestinian economics.
Academic References
- Oakman, D. E. (2008). The Political Aims of Jesus. Fortress Press. pp. 89-112.
- Herzog, W. R. (1994). Parables as Subversive Speech: Jesus as Pedagogue of the Oppressed. Westminster John Knox. pp. 134-156.
- France, R. T. (2007). The Gospel of Matthew. Eerdmans. pp. 345-367.
- Bock, D. L. (1996). Luke 9:51-24:53. Baker Academic. pp. 1523-1545.
- Malina, B. J., & Rohrbaugh, R. L. (2003). Social-Science Commentary on the Synoptic Gospels (2nd ed.). Fortress Press. pp. 78-92.