What does Debtor mean in the Bible?

Greek / Hebrew Translation Occurance
ὀφειλέτης one who owes another 3
חוֹב֙ a debt 1
נֹשֶׁ֥א to lend on interest or usury 1

Definitions Related to Debtor

G3781


   1 one who owes another, a Debtor.
      1a one held by some obligation, bound by some duty.
      1b one who has not yet made amends to whom he has injured:.
         1b1 one who owes God penalty or whom God can demand punishment as something due, i.e. a sinner.
         

H2326


   1 a debt, Debtor.
   

H5378


   1 to lend on interest or usury, be a creditor.
      1a (Qal) creditor (participle).
      1b (Hiphil) to act as a creditor.
      

Frequency of Debtor (original languages)

Frequency of Debtor (English)

Dictionary

Easton's Bible Dictionary - Debtor
The debtor was to deliver up as a pledge to the creditor what he could most easily dispense with (Deuteronomy 24:10,11 ).
A mill, or millstone, or upper garment, when given as a pledge, could not be kept over night (Exodus 22:26,27 ).
A debt could not be exacted during the Sabbatic year (Deuteronomy 15:1-15 ). For other laws bearing on this relation see Leviticus 25:14,32,39 ; Matthew 18:25,34 .
A surety was liable in the same way as the original debtor (Proverbs 11:15 ; 17:18 ).
Webster's Dictionary - Debtor
(n.) One who owes a debt; one who is indebted; - correlative to creditor.
Holman Bible Dictionary - Debt, Debtor
See loan .
Vine's Expository Dictionary of NT Words - Debtor
1: ὀφειλέτης (Strong's #3781 — Noun Masculine — opheiletes — of-i-let'-ace ) "one who owes anything to another," primarily in regard to money; in Matthew 18:24 , "who owed" (lit., "one was brought, a debtor to him of ten thousand talents"). The slave could own property, and so become a "debtor" to his master, who might seize him for payment.
It is used metaphorically, (a) of a person who is under an obligation, Romans 1:14 , of Paul, in the matter of preaching the Gospel; in Romans 8:12 , of believers, to mortify the deeds of the body; in Romans 15:27 , of gentile believers, to assist afflicted Jewish believers; in Galatians 5:3 , of those who would be justified by circumcision, to do the whole Law: (b) of those who have not yet made amends to those whom they have injured, Matthew 6:12 , "our debtors;" of some whose disaster was liable to be regarded as a due punishment, Luke 13:4 (RV, "offenders;" AV, sinners;" marg., "debtors").
2: χρεωφειλέτης (Strong's #5533 — Noun Masculine — chreopheiletes — khreh-o-fi-let'-ace ) lit., "a debt-ower" (chreos, "a loan, a debt," and No. 1), is found in Luke 7:41 , of the two "debtors" mentioned in the Lord's parable addressed to Simon the Pharisee, and in Luke 16:5 , of the "debtors" in the parable of the unrighteous steward. This parable indicates a system of credit in the matter of agriculture. In the Sept., Job 31:37 , "having taken nothing from the debtor;" Proverbs 29:13 , "when the creditor and the debtor meet together." The word is more expressive than No. 1.
Note: In Matthew 23:16 opheilo, "to owe" (see DEBT), is translated "he is a debtor." The RV marg., keeping the verbal form, has "bound by his oath" (AV, marg., "bound"). In the 18th verse the AV, "he is guilty," means that he is under obligation to make amends for his misdeeds.
Hastings' Dictionary of the New Testament - Debt, Debtor (2)
DEBT, DEBTOR.—The Jews, being an inland people, and not directly interested in the world’s trade, were slow to gain touch with the credit-systems of more commercial communities. But by Christ’s day their business ideas, modified already in part by the Phœnicians, are seen overlaid and radically affected by Roman domination. The people, on the one hand, as they listened to the reading of the Law in public, had the OT ideal before them, which was one of notable mildness, backed by humanitarian ordinances. Debt in their old national life had been regarded as a passing misfortune, rather than a basal element in trading conditions. In the popular mind it was associated with poverty (Exodus 22:25), a thing that came upon the husbandman, for instance, in bad seasons (Nehemiah 5:3). Being thus exceptional, and a subject for pity, little or no interest was to be exacted (Exodus 22:25), and a strict tariff excluded many things from the list of articles to be taken in pledge (Deuteronomy 24:6; Deuteronomy 24:17, Job 24:3, Amos 2:8, etc.), while in the Seventh or Fallow year (Exodus 23:10-11 ff., Leviticus 25:1-7), and again amid the joys of Jubilee (Leviticus 25:30 ff.), the poor debtor had ample reason to rejoice. There was harshness in the tone, on the other hand, of the Roman methods, which were developed more on the lines of modern commerce. Often the more impoverished the debtor, the greater the exaction, as Horace expressly puts it (Sat. 1, 2, 14), 5 per cent. a month (60 per cent. per annum) being cited by him as a rate of interest not unknown.
In the Gospels we have suggestions of the money-customs of the day at Matthew 21:12-13, Mark 11:15-18, Luke 19:45-48, and John 2:13-17. There are pictures of indebtedness in the parables of the Two Debtors (Luke 7:41-42), the Talents (Matthew 25:14-30), and the Pounds (Luke 19:11-27). Lending and repaying are seen in practice at Luke 6:34; also a credit system at Luke 16:6-7, if the reference there be to merchants, and not simply to those who paid rents in kind. Imprisonment for debt appears in Matthew 5:25-26; and in unmitigated form in the story of the Two Creditors (Matthew 18:21-35), with selling into slavery, accompanied by the horror of ‘tormentors’ (Matthew 18:34), although the whole passage is to be interpreted with caution, because Jesus in the fancied features of His tale may be reflecting, not the manners of His own land, but the doings of some distant and barbaric potentate. Enough that in the time of Christ there was seizure of the debtor’s person, and the general treatment of him was cruel.
But whatever the law and custom, it was not the manner of Jesus to attack it. The civil code was left to change to higher forms in days to come. The exhibition of a certain spirit in face of it was what His heart craved, a spirit which should do justice to the best instincts of a true humanity. We can transcend in loving ways the nether aims even of bad laws; and it was the evasion of clear duty in this respect, by those in the high places of the religious world, which moved Jesus most. He was the champion of the merciful essence of the old enactments (Matthew 5:17), while others around Him, prating of orthodoxy the while, were harsh to those unfortunately in their power (Matthew 23:14), all in the name of an ancient law whose real inwardness they missed. The Sadducees, whose love of money was whetted by enjoyment of the Temple dues, were not the men to show mercy to a debtor, nor were the Pharisees behind them, more Puritanic in zeal, and rigidly enforcing the letter of their writs. ‘An eye for an eye, and a tooth for a tooth’ (Matthew 5:38), as an old catchword, would infect the spirit in which, in the name of ‘righteousness,’ they complacently sued. Jesus lays down no outward rules such as might bear upon the modern business world. There fair and square dealing must be a first postulate; but, in the light of His gospel, men should be keener than they are to note hardships, and their hearts warmer towards cases of distress. In the spirit of the Golden Rule (Matthew 7:12, Luke 6:31-36) merciful dealings will show themselves in undefined ways; and the love of brothermen should counteract the love of money which prompts to stem exactions in every case alike. The soul saved by Christian feeling from sordid views of life adds to its true treasure by making the circumstances of unfortunate ones an exercise-ground for tender, pitying grace. The metaphors of Jesus in Matthew 5:39-42 are exceeding bold, and the generous treatment there inculcated may sound almost incredible, not to say subversive of social order; but the enlightened heart will recognize at once the kindly and sacrificing spirit meant to be strongly emphasized. The dynamic in the whole matter, with Jesus, is the remembrance of the pitiful nature of our own plight before God, to whom on the strict requirements of law we are indebted in countless ways. The more this inward situation is brought home to us, the more we shall outwardly be compassionate in turn. Here comes in the moral grandeur of the Beatitude on mercy (Matthew 5:7), a principle which melts into prayer when we connect it with the tender breathing of the Petition on forgiveness (Matthew 6:12). The humble and the contrite heart holds the key to magnanimity. See, further, art. ‘Debt’ in Hasting's Dictionary of the Bible.
Debtor.—There remains the question of debt as the emblem of moral short-coming (ὁφείλημα, Matthew 6:12. See Lord’s Prayer), and the Supreme Creditor’s way with men in this regard, especially as depicted in certain well-known parables. The image is natural which pictures the Deity sitting like a civil judge, to try men for defaults; and while some think more of the majesty of the law, and what must be exacted to satisfy the interests of order, others love to dwell on the prerogative of mercy, and favour judgments which are ameliorative as well as punitive. No reader of the Gospels can fail to see the latter characteristic strong in the teaching of the Master. Pardon befits the royal clemency, and God is known in the kingdom for sovereign displays of grace. Yet due weight is given to the other aspect of the image also—the satisfaction of the law; for Jesus teaches that it is only the pure in heart who see God (Matthew 5:8); the holiness that avails must be inward, not that of the legalist (Matthew 5:20), and only they who are merciful obtain mercy (Matthew 5:7). But what is characteristic in the Gospel treatment of the subject is not any dwelling upon absolute judgments—these are left to the Searcher of Hearts; rather we are taken by Jesus to the sphere of proximate evidence, and shown that in the individual life the presence or absence of the forgiving spirit is sure token of the presence or absence of the Divine condescension as regards the person himself. In other words, principles discovered in the relations of men with each other are a fortiori valid for their relationship to God (Matthew 6:14-15).
The elder brother of the Prodigal (Luke 15:25-32) illustrates the point; representing as he does the Pharisaic type of mind—common in all ages and pronouncedly so in the time of Jesus—which complacently fancies itself well within the Kingdom, but shows by its harsh attitude to fellow-mortals that it is inwardly not right with God. The elder brother is pictured, not without point, as remaining outside the banquet-hall, so long as he continued in his implacable mood.
The story of the Two Debtors (Luke 7:36-50) shows the vital contrast of the matter in the persons of the Woman who was a Sinner—truly gracious in her doings, because full now of penitence and faith and love—and Simon, hide-bound and censorious like his class, with no disciplined sense of having been humbled like her before God. The latter, like the debtor of the trivial fifty pence, had little reaction of wholesome feeling in his mind; the former had manifestly much, like the man over-joyed to find himself relieved from a financial peril ten times greater. This is a concrete instance of the method of the Master. Certain visible acts of the woman at the banquet bespoke the inward action of God’s Spirit, and argued a state of reconciliation with Him. From the scanty graciousness of Simon, on the other hand, one inferred just as truly a heart imperfectly attuned to goodness, and knowing little of the joy of pardon. ‘To whom little is forgiven, the same loveth little’ (Luke 7:47). As to which is the root and which the fruit, rival systems of theology may battle; but the fact is, the two graces are eternal co-relatives, and either may be first in the order of thought when neither is entitled to absolute precedence in fact. See Forgiveness.
The parable of the Two Creditors (Matthew 18:23-35) shows the other side of the shield from the Woman’s case, in a person of downright inhumanity concerning whom it is equally clear that he had no saving experience of God’s mercy himself. The story, as a story, is remarkable for simple force; we feel the horror of the implacable attitude of the servant forgiven for a great indebtedness, who failed to show goodwill in turn to a subordinate for a default infinitely less. Nemesis descends (Matthew 18:34) when he finds he is not forgiven after all—he loses that which he had seemed to have (Matthew 18:27). ‘So likewise shall my Heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses’ (Matthew 18:35).
Jesus saw many around Him glorying in fancied privilege and very zealous for the Law, yet omitting its essential matters—justice, mercy, faith. To such especially this Gospel message was addressed; broadening out in what for Him was the supreme truth, that love to God is seen and tested in love to man. To be sympathetic, sacrificing, generous, is not only the pier from which the heavenward arch springs, but the pier to which it returns. The forgiving God cannot possibly be seen in those who hide themselves from their own flesh (Luke 6:36).
Literature.—Besides art. ‘Debt’ in Hasting's Dictionary of the Bible, the Comm. on the passages referred to, and the standard works on the Parables, the following may be consulted:—Edersheim, Life and Times, ii. p. 268 ff.; Schurer, HJP [1] ii. 1. 362f.; Expositor, i. vi. (1877) p. 214 ff.; Ker, Serm. 1st ser. p. 16 ff.
George Murray.
Hastings' Dictionary of the New Testament - Debt, Debtor
The Acts and the Epistles give few glimpses of the trade of the time (cf. James 4:13 ff., 1 Thessalonians 2:9; 1 Thessalonians 4:11, 2 Thessalonians 3:8 ff., Acts 19:24 ff., 1 Corinthians 7:30, Romans 13:7 ff., Revelation 18:4-20). This may seem all the more remarkable since Christianity touched the commerce of the Roman world at so many points and used the fine Roman roads (see article Trade And Commerce). The allusions to debt are quite incidental, and come in generally in the metaphorical use of words.
1. Literal use.-The word ‘debt’ signifying a business transaction is found in Philemon 1:18 (ὀφείλει), where St. Paul delicately refers to money or valuables stolen from Philemon by Onesimus. St. Paul here uses the technical language of business-τοῦτο ἑμοὶ ἐλλόγα. We meet ἐλλογέω in pagan inscriptions and in an Imperial papyrus letter of the time of Hadrian (Deissmann, Light from the Ancient East2, 79f.). Dibelius (‘Kol.’ in Handbuch zum NT, 1912, p. 129) quotes various examples, as ὑπὲρ ἀρραβῶνος [1]ιμῇ ἐλλογουμέν[2]υ (Grenfell and Hunt, ii. 67, 16ff.). In the rest of St. Paul’s half-humorous sally with Philemon (ἔγραψα τῇ ἐμῇ χειρί) he probably has in mind τὸ χειρόγραφον (Colossians 2:14). The debtor could have another to write for him if unable to write himself (cf. specimen of such a note by an ἀγράμματος from the Fayyûm papyri [3]). The common word for ‘repay’ is ἀποδίδωμι (cf. Romans 13:7), but St. Paul here uses ἀποτίσω, ‘which is much stronger than ἀποδώσω’ (Deissmann, p. 335 n. [4] ; cf. also Moulton and Milligan, in Expositor, 7th ser., vi. [5] 191f.). St. Paul thus gives Philemon his note of hand to pay the debt of Onesimus. In Philippians 4:18 St. Paul uses, perhaps in playful vein again, the technical word for a receipt, ἀπέχω, in expressing his appreciation of the liberal contribution sent to him by the Philippians (cf. ἀπέχω for a tax-receipt on an ostracon from Thebes [6]). The term εἰς λόγον ὑμῶν (Philippians 4:17) has the atmosphere of book-keeping (cf. also εἰς λόγον δόσεως καὶ λήμψεως in Philippians 4:15). In Romans 4:4 we find the figure of credit for actual work as a debt-κατὰ ὀφείλημα. This is simply pay for work done (wages). The word ὁ μισθός, hire for pay, is the common expression (cf. the proverb in 1 Timothy 5:18 and μίσθωμα (hired house) in Acts 28:30).
In James 5:4 the curtain is raised upon the social wrong done to labour by grinding employers who kept back (ἀφυστερέω) the wages of the men who tilled the fields. James rather implies that there was little recourse to law in such cases, but consoles the wronged workers in that God has heard their cries. There was imprisonment for debt, as was the case in England and America till some 50 years ago, but it was only with difficulty that the workman could bring such a law to bear on his employer. In Romans 13:6-8 St. Paul expressly urges the Roman Christiana to pay taxes, a form of debt paid with poor grace in all the ages. Christianity is on the side of law and order, and recognizes the debt of the citizens to government for the maintenance of order. ‘For this cause ye pay tribute also’ (Romans 13:6), φόρους τελεῖτε. In Romans 13:7 he urges the duty of paying (ἀπόδοτε) back in full (perfective use of ἀπό as in ἀπέχω above) one’s taxes. φόρος is the tribute paid by the subject nation (Luke 20:22, 1 Maccabees 10:33), while τέλος represents the customs and dues which would in any case be paid for the support of the civil government (Matthew 17:25, 1 Maccabees 10:31). So Sanday-Headlam, Romans, in loco.
In Romans 13:8 St. Paul covers the whole field by μηδενὶ μηδὲν ὀφείλετε. We are not to imagine that he is opposed to debt as the basis of business. The early Jewish prohibitions against debt and interest (usury) contemplated a world where only the poor and unfortunate had to borrow. But already, long before St. Paul’s time, borrowing and lending was a regular business custom at the basis of trade. Extortionate rates of interest were often charged (cf. Horace [7], who expressly states that interest at the rate of 5 per cent a month or 60 per cent a year was sometimes exacted). Jesus draws a picture of imprisonment, and even slavery, for debt in the Parable of the Two Creditors (Matthew 18:23-35; cf. also Matthew 5:25 f.). But the point of view of St. Paul here is the moral obligation of the debtor to pay his debt. In few things do Christians show greater moral laxity than in the matter of debt. Evidently St. Paul had already noticed this laxity. He makes this exhortation the occasion of a strong argument for love, but the context shows that liberal financial obligations (ὀφειλή, common in the papyri in this sense) are in mind as well as the metaphorical applications of ὀφείλω.
2. Metaphorical uses.-The examples in the apostolic period chiefly come under this heading. The debt of love in Romans 13:8 is a case in point. It may be noted that ἀγάπη can no longer be claimed as a purely biblical word (cf. Deissmann, op. cit. p. 70). None the less Christianity glorifies the word. The debt of love is the only one that must not be paid in full, but the interest must be paid. For other instances of ὀφείλω see Romans 15:1-27, 1 Corinthians 5:10. In Romans 13:7 ὀφείλω covers all kinds of obligations, financial and moral (cf. also 1 Corinthians 7:3 [8]). The metaphorical me of ὀφειλέτης appears in Romans 1:14, Galatians 5:3 etc. The metaphor of debt is found in various other words. Thus, when St. Paul speaks of Christians being ‘slaves of Christ,’ he is thinking of the obligation due to the new Master who has set us free from the bondage of sin at the price of His own blood. The figure need not be overworked, but this is the heart of it (cf. Romans 6:18-22, Galatians 2:4; Galatians 5:1, 1 Corinthians 6:20; 1 Corinthians 7:23, Romans 3:24, 1 Timothy 2:6, Titus 2:14; cf. also 1 Peter 1:18, Hebrews 9:12). (See Deissmann, op. cit. pp. 324-44 for a luminous discussion of the whole subject of manumission of slaves in the inscriptions and papyri, as illustrating the NT use of words like ἀπολύτρωσις, λυτρόω, λύτρον, ἀντίλυτρον, ἀγοράζω, τιμή, ἐλευθερόω, ἐλεύθερος, ἐλευθερία, δοῦλος, δουλεύω, καταδουλόω, etc.) The use of ἀποδίδωμι with the figure of paying off a debt is common (cf. Romans 2:6; Romans 12:17, etc.). ἀρραβών (Ephesians 1:14) presents the idea of pledge (mortgage), earnest money to guarantee the full payment (Deissmann, op. cit. p. 340). In Hebrews 7:22 in the same way ἔγγυος is surety or guarantor. It seems clear that διαθήκη in Hebrews 9:16 f. has the notion of a will (testament) which is paid at death. Deissmann (op. cit. p. 341) argues that ‘no one in the Mediterranean world in the first century a.d. would have thought of finding in the word διαθήκη the idea of “covenant” St. Paul would not, and in fact did not,’ That sweeping statement overlooks the Septuagint , however. Cf. article Covenant. The figurative use of ἐλλογάω occurs in Romans 5:13.
Literature.-articles in Hasting's Dictionary of the Bible (5 vols) , Dict. of Christ and the Gospels , Jewish Encyclopedia , and Catholic Encyclopedia , and Commentaries on the passages cited; A. Deissmann, Bible Studies, Eng. translation , 1901, and Light from the Ancient East2, 1911; A. Edersheim, LT [3] ii. p. 268ff.; E. Schürer, History of the Jewish People (Eng. tr. of GJV).] ii. i. 362f.
A. T. Robertson.
Whyte's Dictionary of Bible Characters - the Much Forgiven Debtor And His Much Love
WE will sometimes ourselves be like Simon the Pharisee. We will sometimes invite a man to come to take a meal with us when we do not really mean it. We were in a warm mood of mind at the moment when we asked him to dine or sup with us. We met him in circumstances such that we were led into giving him the invitation when we did not really intend it. So much so that when the man comes we had quite forgotten to expect him, and we can scarcely hide our vexation at the sight of him. Now it was something not unlike that with Simon the Pharisee that night.
We must put out of our mind all our modern ideas and all our sound doctrines about our Lord. It is not easy for us to do that, but we will never read a single page of the four Gospels aright, unless we go back in imagination to the exact circumstances of that extraordinary time. We must accustom ourselves to return to those early days when our Lord was still half a carpenter of Nazareth, and half a preacher at the street corner. Some men holding Him to be a prophet come from God, and some holding that He was just Joseph's son gone beside Himself. It was in these circumstances that our Lord was sometimes invited to dine or to sup, His hosts sometimes forgetting that they had invited Him, and sometimes heartily wishing that He would not come, and, when He did come, positively not knowing what to do with Him. Such exactly was Simon's case. He had undoubtedly invited this so-called prophet to sup at his house that night. But when He came at the hour appointed, Simon was wholly occupied with looking after much more important people. When we arrive at any man's door on his distinct invitation and see that we are not expected; when nobody knows us or pays any attention to us; when the head of the house sees us quite well, but has not so much as a moment or a nod or a smile to spare to us,-it is all we can do not to put on our hat and go away home again. And if we do go in and sit down at his table, we are in a most sour and unsocial state of mind all the evening. But Simon's neglected Guest was quite accustomed to that kind of treatment. Every day He put up with incivility, and said nothing. No insult ever angered Him. No openly exhibited or plainly intended slight ever embittered Him. And thus it was that He went in and sat down at Simon's supper-table that night, with a quiet mind and an affable manner, and was the best of neighbours to all who sat near Him.
But who and what is this? For, behold a woman in the city, which was a sinner, when she saw that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment, and stood at His feet behind Him weeping, and began to wash His feet with tears, and did wipe them with the hairs of her head, and kissed His feet, and anointed them with the ointment. Now, when the Pharisee which had bidden Him saw it, he spake within himself, saying, This man, if He were a prophet, would have known who and what manner of woman this is that toucheth Him: for she is a sinner. 'I have made a great mistake,' said Simon within himself. 'I am always far too precipitate with my invitations. I might have known better. What a scene! I will never hear the end of it. I will never forgive myself for it. I should never have had him across my doorstep. I was warned against him and against his followers, and I see now that they who so warned me were right. Whatever he is, he is not a prophet. If he were a prophet he would at once have put a stop to this scandalous scene.'
Simon, I have somewhat to say unto thee. And he saith, Master, say on. There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both. Tell Me, therefore, which of them will love him most? Simon answered, and said, I suppose that he to whom be forgave most. And He turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for My feet: but she hath washed My feet with tears, and wiped them with the hairs of her head. Thou gavest Me no kiss: but this woman, since the time I came in, hath not ceased to kiss My feet. My head with oil thou didst not anoint: but this woman hath anointed My feet with ointment. Wherefore I say unto thee, her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.
From that scene, then, at Simon's supper-table, we are to learn this tonight. The less forgiveness, the less love: the more forgiveness, the more love: no forgiveness at all, no love at all: but, nothing but forgiveness, then nothing but love. And then love is always love. Love, in short, is always like that woman. If you would see love at its very best, just look at that woman. Simon, being neither a publican nor a sinner, had needed so little forgiveness that he had not love enough to provide his Saviour with a bason and water wherewith to wash His feet. Simon had neither love enough, nor anything else enough, to teach him good manners. I am afraid for Simon. For, even a very little forgiveness, even fifty pence forgiven, even five pence, even five farthings, would surely have taught Simon at least ordinary civility. When I see any man among you hard and cruel to another man, discourteous and uncivil, not to say intentionally and studiously insolent, I say to myself, either that man has not yet been forgiven at all, or he has been forgiven so little that he does not feel it any more than a stone. The truth is, grant forgiveness enough and you will soon convert the greatest churl among you to be the most perfect gentleman among you. Nothing else will do it, but forgiveness enough will do it. Grant forgiveness enough, and love enough, and you will have all considerateness, all civility, all generosity, all gratitude, springing up in that man's heart. Would you have a true gentleman for a friend, or for a lover, or for a husband, or for a son? Then manage, somehow, to have him brought to Simon's Guest for a great forgiveness, and the thing is done.
This, then, was the whole of Simon's case. He called our Lord Master, in as many words. He had our Lord at his table that night; but, all the time, he loved our Lord very little, if any at all. In other words, Simon had been forgiven by our Lord very little, if any at all. Simon did not need much forgiveness, if any at all, and in that measure Simon's case was hopeless. Simon, in short, was a Pharisee, and that explains everything concerning Simon. I know nothing more about Simon than I read in this chapter. I know nothing of his past life. I suppose it was, touching the righteousness which is in the law, blameless. But, blameless or no, I am sure of this about Simon, that the holy law of God had never once entered Simon's heart. All Simon's shameful treatment of our Lord, and all his deep disgust at that woman, and all his speeches to himself within himself, all arose from the fact that the holy law of God against all kinds of sin and sinners, and especially against himself, had not yet begun to enter Simon's hard heart. My brethren, to make the holy law of God even to begin to enter your hard heart would be the greatest service to you that any man could do to you. Only, no man can do you that service. No mere man, as the Catechism says, but that Man only who sat that night at Simon's supper-table and said to him,-"Simon, I have somewhat to say unto thee." Your minister may preach to you till he is old and grey-headed, but he will be to you as one that plays on an instrument; you will not take him seriously. You will pay no attention to him, till after the law enters. And just to the depth and to the poignancy with which the law of God enters your sinful heart, just in that measure will you possess in your broken heart a great or a small forgiveness, and will manifest before God and man a great or a small gratitude. Let no true preacher then be brow-beaten by all the Pharisees in the world from labouring to make the law enter the innermost hearts of his people: both the law legal, and the law evangelical.
Then they that sat at meat with Him began to say within themselves, Who is this that forgiveth sins also? He and they had up till now been talking in the most friendly way together as they ate and drank. They had been talking over the latest news from Rome and Jerusalem: over the gossip of the town: over the sudden deaths of last week, and over the foul and fair weather of last week: when, suddenly, their talk was cut short by the unaccountable conduct of that woman. Some of them who sat at meat with Him had for months past been much exercised in their minds about Him. At one time they had thought one thing about Him, and at another time they had thought another thing about Him. Some could scarcely eat their supper for watching Him, how He ate, and how He drank, and how He talked, and all what He said and did. Till, when He spoke out, and told the story of the creditor and his two debtors, and then wound up the story with such a home-thrust at Simon, they wished themselves seated at another table. They wished that they were well home again. And then when His voice rose to a tenderness and a solemnity they had never heard in any man's voice and manner before, it was no wonder that they said within themselves, Who is this that forgiveth sins also?
Now, listen to this, may brethren. Listen, and receive this. That same Man who forgiveth sins is here also. Here, at this moment, in this house. And He is here on the same errand. He is here seeking and saving sinners. Come to His feet then as that sinful woman came. Come if you are as unspeakably vile as she was, and with the same unspeakable vileness. Come if she is your sister in sin. Up till tonight a Pharisee like Simon; or up till tonight a harlot like this woman; equally come. And come all the more quickly. This woman was on her way to throw herself into the pond when she heard our Lord preaching one of His sermons of salvation: and before He had done with His sermon she was at His feet. Come even if you are intending to take your own life tonight. A woman once had the arsenic bought on a Saturday night, when she said to herself that she would go once more to the church before she took it. The text that morning was this: What profit is there in my blood? She told me her whole story long afterwards. Come if you have the arsenic in your pocket. Come and cast it at His feet.
And then He will have in you the wages for which He worked; for how you, for one, will love Him! Jesus Christ is not easily satisfied with love; but He will be satisfied, and to spare, with your love. And every day on earth will add coals of fire to your love to your Redeemer. And no wonder. For He will have to say to you ten thousand times this same thing: Thy sins, which are still many, are all forgiven thee. Again, and again, and again, He will have to say it, for, having begun to say it to you, He will say it to you to the end. Thy faith hath saved thee, go in peace, He will say.
Samuel Rutherford was wont to set this riddle of love to the old saints in Anwoth: Whether they would love their Saviour more for their justification or for their sanctification? And some said one thing and some said another thing. And some wary old ones said both things. Oh yes! What a love, passing all earthly love, will He be loved with to all eternity! By some men and some women, that is. All His redeemed will love Him, but some will love Him more than these. To have been frankly forgiven such a fearful debt, and then, as if that were not enough, to have been washed whiter than the snow, and from such unspeakable pollution. Tell me, therefore, which of them will love Him most? I suppose that they to whom He forgave most. Yes; but what about those to whom He did both? Both frankly forgave them their fearful debt; and also, though their sins were as scarlet: though they were from scalp to sole one slough and crust of sin, made them as white as snow; and though they were red like crimson, made them to be as wool. Let Rutherford take that woman for his answer. For no better answer will ever be given to his riddle of love in this world. Behold, a woman in the city, which was a sinner, brought an alabaster box of ointment, and stood at His feet behind Him weeping, and began to wash His feet with tears, and did wipe them with the hairs of her head, and kissed His feet, and anointed them with the ointment. Wherefore I say unto thee, her sins, which are many, are forgiven; for she loved much.
When I stand before the throneDressed in beauty not my ownWhen I see Thee as Thou art,Love Thee with unsinning heart,Then, Lord, shall I fully know,Not till then how much I owe.Chosen not for good in me,Wakened up from wrath to flee,Hidden in the Saviour's side,By the Spirit sanctified,Teach me, Lord, on earth to show,By my love, how much I owe.
King James Dictionary - Debtor
DEBT'OR, n. det'tor.
American Tract Society Bible Dictionary - Debtor
One under obligations, whether pecuniary or moral, Matthew 23:16 Romans 1:14 Galatians 5:3 . If the house, cattle, or goods of a Hebrew would not meet his debts, his land might be appropriated for this purpose until the year of Jubilee, or his person might be reduced into servitude till he had paid his debt by his labor, or till the year of Jubilee, which terminated Hebrew bondage in all cases, Leviticus 25:29-41 2 Kings 4:1 Nehemiah 5:3-5 .
Smith's Bible Dictionary - Debtor
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Sentence search

Debitor - ) A Debtor
Offender - 1: ὀφειλέτης (Strong's #3781 — Noun Masculine — opheiletes — of-i-let'-ace ) "a Debtor," is translated "offenders" in Luke 13:4 , RV (RV and AV marg. , "debtors;" AV, "sinners"). See Debtor
Debtee - ) One to whom a debt is due; creditor; - correlative to Debtor
Arnishee - ) One who is garnished; a person upon whom garnishment has been served in a suit by a creditor against a Debtor, such person holding property belonging to the Debtor, or owing him money
Owe - A — 1: ὀφείλω (Strong's #3784 — — opheilo — of-i'-lo, of-i-leh'-o ) "to owe, to be a Debtor" (in the Passive Voice, "to be owed, to be due"), is translated by the verb "to owe" in Matthew 18:28 (twice); Luke 7:41 ; 16:5,7 ; Romans 13:8 ; in 15:27, RV, "they (gentile converts) owe it" (AV, "it is their duty"); Philemon 1:18 . ...
B — 1: ὀφειλέτης (Strong's #3781 — Noun Masculine — opheiletes — of-i-let'-ace ) "a Debtor" (akin to A, No. , "a Debtor (of ten thousand talents). " See Debtor
Debit - ) A debt; an entry on the Debtor (Dr. ) To enter on the Debtor (Dr
Debtor - ...
The Debtor was to deliver up as a pledge to the creditor what he could most easily dispense with (Deuteronomy 24:10,11 ). ...
...
...
A surety was liable in the same way as the original Debtor (Proverbs 11:15 ; 17:18 )
Extent - ) A peculiar species of execution upon debts due to the crown, under which the lands and goods of the Debtor may be seized to secure payment. ) A process of execution by which the lands and goods of a Debtor are valued and delivered to the creditor
Creditor - ) One who gives credit in business matters; hence, one to whom money is due; - correlative to Debtor
Dun - ) To ask or beset, as a Debtor, for payment; to urge importunately. ) An urgent request or demand of payment; as, he sent his Debtor a dun
Debtor - , "one was brought, a Debtor to him of ten thousand talents"). The slave could own property, and so become a "debtor" to his master, who might seize him for payment. ...
It is used metaphorically, (a) of a person who is under an obligation, Romans 1:14 , of Paul, in the matter of preaching the Gospel; in Romans 8:12 , of believers, to mortify the deeds of the body; in Romans 15:27 , of gentile believers, to assist afflicted Jewish believers; in Galatians 5:3 , of those who would be justified by circumcision, to do the whole Law: (b) of those who have not yet made amends to those whom they have injured, Matthew 6:12 , "our Debtors;" of some whose disaster was liable to be regarded as a due punishment, Luke 13:4 (RV, "offenders;" AV, sinners;" marg. , "debtors"). 1), is found in Luke 7:41 , of the two "debtors" mentioned in the Lord's parable addressed to Simon the Pharisee, and in Luke 16:5 , of the "debtors" in the parable of the unrighteous steward. , Job 31:37 , "having taken nothing from the Debtor;" Proverbs 29:13 , "when the creditor and the Debtor meet together. ...
Note: In Matthew 23:16 opheilo, "to owe" (see DEBT), is translated "he is a Debtor
Recoverable - ; obtainable from a Debtor or possessor; as, the debt is recoverable; goods lost or sunk in the ocean are not recoverable
Garnishee - In law, one in whose hands the property of an absconding or absent Debtor is attached, who is warned or notified of the demand or suit, and who may appear and defend in the suit, in the place of the principal
Loan - The creditor must not enter the Debtor's house to seize the pledge, but wait for the Debtor to bring out an adequate security for payment. ...
The Debtor could be held as a bondman only until the seventh year, i. The Roman or else the oriental law detaining the Debtor in prison until he paid the uttermost farthing, and even giving him over to torturers, is alluded to in Matthew 5:26; Matthew 18:34
Abscond - ) To depart clandestinely; to steal off and secrete one's self; - used especially of persons who withdraw to avoid a legal process; as, an absconding Debtor
Peon - ) A day laborer; a servant; especially, in some of the Spanish American countries, Debtor held by his creditor in a form of qualified servitude, to work out a debt
Adjudication - ) The decision upon the question whether the Debtor is a bankrupt
Empower - ) To give authority to; to delegate power to; to commission; to authorize (having commonly a legal force); as, the Supreme Court is empowered to try and decide cases, civil or criminal; the attorney is empowered to sign an acquittance, and discharge the Debtor
Caption - In Scots law, a writ issued at the instance of a creditor, commanding an officer to take and imprison the Debtor, till he pays the debt
Debts - ) The person of the Debtor, who might be sold, along with his wife and children, if he had any. Where this warranty was given, the surety was treated with the same severity as if he had been the actual Debtor; and if he could not pay, his very bed might be taken from under him, Proverbs 22:27 . It is to be observed that the hand was given, not to the creditor, but to the Debtor, in the creditor's presence. By this act the surety intimated that he became in a legal sense one with the Debtor, and rendered himself liable to pay the debt. ) The creditor was not allowed to enter the house of the Debtor to fetch the pledge, but was obliged to stand without the door, and wait till it was brought to him, Deuteronomy 24:10-11 . Such a restoration was no loss to the creditor; for he had it in his power at last, by the aid of summary justice, to lay hold of the whole property of the Debtor; and if he had none, of his person: and, in the event of non-payment, as before stated, to take him for a bond slave
Factorize - ) To attach (the effects of a Debtor) in the hands of a third person ; to garnish
Creditor - A person to whom a sum of money or other thing is due, by obligation, promise or in law properly, one who gives credit in commerce but in a general sense, one who has a just claim for money correlative to Debtor. Creditors have better memories than Debtors
Compo - ) Composition paid by a Debtor
Fugitive - ; as, a fugitive solder; a fugitive slave; a fugitive Debtor
Assets - ) Effects of an insolvent Debtor or bankrupt, applicable to the payment of debts
Bill - ‘writing’), an acknowledgment of goods or money received written and signed by the Debtor himself ( Baba bathra X
Indebted - 1: ὀφείλω (Strong's #3784 — — opheilo — of-i'-lo, of-i-leh'-o ) "to owe, to be a Debtor," is translated "is indebted" in Luke 11:4
Delegation - ) A kind of novation by which a Debtor, to be liberated from his creditor, gives him a third person, who becomes obliged in his stead to the creditor, or to the person appointed by him
Discuss - ) To examine or search thoroughly; to exhaust a remedy against, as against a principal Debtor before proceeding against the surety
Imprisonment - Appropriately, the confinement of a criminal or Debtor within the walls of a prison, or in the custody of a sheriff, &c
Debenture Stock - By the terms of much debenture stock the holders are not entitled to demand payment until the winding up of the company or default in payment; in the winding up of the company or default in payment; in the case of railway debentures, they cannot demand payment of the principal, and the Debtor company cannot redeem the stock, except by authority of an act of Parliament
Appropriation - ) The application of payment of money by a Debtor to his creditor, to one of several debts which are due from the former to the latter
Extension - ) A written engagement on the part of a creditor, allowing a Debtor further time to pay a debt
Confession - The acknowledgment of a debt by a Debtor before a justice of the peace, &c
Pledge - ) The transfer of possession of personal property from a Debtor to a creditor as security for a debt or engagement; also, the contract created between the Debtor and creditor by a thing being so delivered or deposited, forming a species of bailment; also, that which is so delivered or deposited; something put in pawn
Sinner - ...
Note: In Luke 13:4 , AV, opheiletes, "a Debtor," is translated "sinners" (RV, "offenders;" RV and AV marg. , "debtors")
Bill - " The bonds mentioned in rabbinical writings, were formal, signed by witnesses and the Sanhedrin of three, or informal, when only the Debtor signed
Discharge - To free from claim or demand to give an acquittance to, or a receipt in full, as to a Debtor. The creditor discharged his Debtor. Release from obligation, debt or penalty or the writing which is evidence of it an acquittance as, the Debtor has a discharge
Debt - , "loan"), of the ten thousand talents Debtor
Guilt - Guilt renders a person a Debtor to the law, as it binds him to pay a penalty in money or suffering
Circumcision - " (Romans 15:8) And by the ceasing of this Jewish rite, and the institution of Baptism to supersede it, it should seem, that it was understood by Christ's submitting to this act, he thereby became Debtor to the whole law, and fulfilled it: and hence, all his redeemed not only are freed from it, but, in fact, they are prohibited the observance. "I testify (said Paul,) again, to every man that is circumcised, that he is a Debtor to do the whole law
Execution - An execution issues from the clerk of a court, and is levied by a sheriff, his deputy or a constable, on the estate, goods or body of the Debtor
Severus, Bishop of Mileum - Augustine replied insisting that he himself was the Debtor
Loan - The Jewish law did not forbid temporary bondage in the case of Debtors, but it forbade a Hebrew Debtor to be detained as a bondman longer than the seventh year, or at farthest the year of jubilee
Loan - The Hebrew Debtor could not be retained in bondage longer than the seventh year, or at farthest the year of jubilee (Exodus 21:2 ; Leviticus 25:39,42 ), but foreign sojourners were to be "bondmen for ever" (Leviticus 25:44-54 )
Excuse - Every man has an excuse to offer for his neglect of duty the Debtor makes excuses for delay of payment
Barbarian - Paul comprehends all mankind under the names of Greeks and barbarians: "I am a Debtor both to the Greeks and to the barbarians; to the wise and to the unwise," ...
Romans 1:14
Spiritualizing of the Parables - Paul; the Debtor who owed 100 baths of oil, the Gentiles, ‘qui magna indigebant misericordia Dei’; the Debtor who owed 100 cors of wheat, the Jewish people, ‘which had been nourished by the wheat of God’s commandments. Schleiermacher makes the rich man represent the Romans, the steward the tax-gatherers, the Debtors the Jewish people
Debt, Debtor (2) - DEBT, Debtor. ), the poor Debtor had ample reason to rejoice. Often the more impoverished the Debtor, the greater the exaction, as Horace expressly puts it (Sat. There are pictures of indebtedness in the parables of the Two Debtors (Luke 7:41-42), the Talents (Matthew 25:14-30), and the Pounds (Luke 19:11-27). Enough that in the time of Christ there was seizure of the Debtor’s person, and the general treatment of him was cruel. The Sadducees, whose love of money was whetted by enjoyment of the Temple dues, were not the men to show mercy to a Debtor, nor were the Pharisees behind them, more Puritanic in zeal, and rigidly enforcing the letter of their writs. ...
Debtor. ...
The story of the Two Debtors (1618527165_72) shows the vital contrast of the matter in the persons of the Woman who was a Sinner—truly gracious in her doings, because full now of penitence and faith and love—and Simon, hide-bound and censorious like his class, with no disciplined sense of having been humbled like her before God. The latter, like the Debtor of the trivial fifty pence, had little reaction of wholesome feeling in his mind; the former had manifestly much, like the man over-joyed to find himself relieved from a financial peril ten times greater
Principal - ) A chief obligor, promisor, or Debtor, - as distinguished from a surety
Escape - Escapes are voluntary or involuntary voluntary, when an officer permits an offender or Debtor to quit his custody, without warrant and involuntary, or negligent, when an arrested person quits the custody of the officer against his will, and is not pursued forthwith and retaken before the pursuer hath lost sight of him
Mortgage - A pledge of goods or chattels by a Debtor to a creditor, as security for the debt
Loan - Laws for collateral focused on protecting the Debtor. The pledge must not threaten the Debtor's dignity (Deuteronomy 24:10-11 ), livelihood (Deuteronomy 24:6 ), family (Job 24:1-3 ,Job 24:1-3,24:9 ), or physical necessities (Exodus 22:26-27 ; Deuteronomy 24:12-13 )
Term - ) A space of time granted to a Debtor for discharging his obligation
Loans - ...
But the relation of Debtor and creditor is so obviously adaptable to moral obligations, that under any social condition the use of this figure is to be expected. verb (ὀφείλω) is variously rendered in the Revised Version NT 1881, OT 1885 ‘owed,’ ‘owest,’ ‘that was due’ (Matthew 18:28; Matthew 18:30; Matthew 18:34, Luke 7:41; Luke 16:5; Luke 16:7 of financial obligation); ‘debtor’ (Matthew 23:16; Matthew 23:18 [1]), ‘duty’ (Luke 17:10), ‘ought’ (John 13:14; John 19:7), ‘indebted’ (Luke 11:4; all of moral obligation); and the noun (ὀφειλέτης) is translated ‘owed’ (Matthew 18:24 of money debt), ‘debtors’ (Matthew 6:12 of moral debts), ‘offenders’ (Luke 13:4 [2] of guilt before God). Because then, in the Gospel narratives, Debtors and creditors, borrowers and lenders figure largely, we are not able to say that the teaching of Jesus either supports or condemns modern commercial arrangements
Loose - 1, denotes (a) "to set free, release," translated "loosed" in Luke 13:12 , of deliverance from an infirmity; in Matthew 18:27 , AV, "loosed" (RV, "released"), of a Debtor; (b) "to let go, dismiss," e
Pay - To discharge a debt to deliver to a creditor the value of the debt, either in money or goods, to his acceptance or satisfaction, by which the obligation of the Debtor is discharged
Impute - The original Debtor, and the Surety, who pays for that Debtor, cannot both have the debt at the same time charged, upon them
Lending - ...
Repayment of loans...
Though not allowed to take interest from the poor, creditors could, if they wished, ask for temporary possession of some article belonging to a Debtor, as a guarantee that the Debtor would repay the loan. Creditors could give employment to Debtors who wished to repay debts by working for them, but he could not make the Debtors their permanent slaves (Leviticus 25:39-40). ...
Disorders arose when creditors took advantage of Debtors, and Debtors took advantage of friends whom they had asked to guarantee them. Also, Debtors could get themselves so far into debt that guarantors could be ruined. Wise advisers therefore warned guarantors against making rash promises, and even suggested they withdraw their guarantees from dishonest Debtors before it was too late (Proverbs 6:1-5; Proverbs 11:15; Proverbs 17:18; Proverbs 22:26). ...
Although dishonest Debtors were a problem, dishonest creditors were a much greater problem. They seized Debtors’ food and clothing (Amos 2:6-8; Amos 5:11; Amos 8:6), farm animals (Job 24:3), and houses and land (Micah 2:2; Micah 2:9). Some even took members of the Debtors’ families and made them slaves (2 Kings 4:1; Nehemiah 5:1-5). They were to consider themselves one big family, where no one would be driven into poverty or refused a loan in a time of need, even if the year for releasing Debtors was approaching. (Concerning the year for releasing Debtors see SABBATICAL YEAR. )...
As with the law concerning interest on loans, the law concerning release from debt did not apply to cases involving foreign Debtors. ...
The generosity of creditors in helping the needy and forgiving Debtors is frequently used in the New Testament to picture truly godly attitudes. By contrast, the bondage that binds Debtors to their creditors is an illustration of that bondage to the old nature from which Christians have been freed by Christ (Romans 8:12-13)
Barbarian - (3) In the statement (Romans 1:14), ‘I am a Debtor both to Greeks and to barbarian,’ St Paul uses the common conventional division of mankind; and, like Philo and Josephus, classes the Jews among the Barbarians
Joint - ) United, joined, or sharing with another or with others; not solitary in interest or action; holding in common with an associate, or with associates; acting together; as, joint heir; joint creditor; joint Debtor, etc
Banking - Other banking terms and practices in the Bible include coins, exchangers, increase or interest, extortion, creditor, and Debtor
Fail - the Debtor failed to fulfil his promise
Banking - Other banking terms and practices in the Bible include coins, exchangers, increase or interest, extortion, creditor, and Debtor
Grace - ...
Days in grace, in commerce, the days immediately following the day when a bill or note becomes due, which days are allowed to the Debtor or payor to make payment in
Debt - ]'>[4] ) is not clear, but the cessation of agriculture would obviously lead to serious financial difficulties, and Debtors might reasonably look for some relief. The other codes have no parallel, except where the debt may have led to the bondage of the Debtor’s person. Jeremiah 15:10 shows that the relation between Debtor and creditor was proverbially an unpleasant one
Bond - Its technical use is for ‘a note of hand, a bond or obligation, as having the “sign manual” of the Debtor or contractor’ (Lightfoot, Col
Discharge - ; acquittance; as, the discharge of a Debtor
Poor - , thirst after prostrating the poor by oppression, so as to lay their heads in the dust; or less simply (Pusey) "grudge to the poor Debtor the dust which as a mourner he strewed on his head" (2 Samuel 1:2; Job 2:12)
Debt, Debtor - The Debtor could have another to write for him if unable to write himself (cf. Paul here is the moral obligation of the Debtor to pay his debt
Matthew - He could not help squeezing the last drop of blood out of this and that helpless Debtor. The debt was due, it was too long overdue, and it must be paid, if both the Debtor and his children have to be sold in the slave-market to pay the debt
Saint - Regarded as a criminal on trial, he is ‘justified’ or ‘acquitted’ (yet as an act of grace, and not with a verdict of ‘not guilty,’ Romans 5:8); as an enemy he is ‘reconciled’; as a Debtor he is ‘forgiven’; as a slave he is either ‘redeemed’ or admitted to the status of ‘son’ in the household of God (cf
Circumcision - The first is that strong one which is expressed in Galatians 5:2-4 , "Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing; for I testify again to every man that is circumcised, that he is a Debtor to do the whole law. —"I testify again to every man that is circumcised, that he is a Debtor to do the whole law; whosoever of you are justified by the law, ye are fallen from grace
Mercy - ‘I am Debtor … as much as in me is, I am ready’ (Romans 1:14-15)
Slave, Slavery (2) - Work was accepted and required as a substitute for repayment, but as far as possible the personal freedom of the Debtor was respected
Mercy - ‘I am Debtor … as much as in me is, I am ready’ (Romans 1:14-15)
Athens - Paul spoke the language of Hellas, and acknowledged himself a Debtor to the Hellenes (Romans 1:14), yet Athens does not seem to have exercised any fascination over him
Pity - The ‘tender mercy of our God’ in the Benedictus (Luke 1:78) is the thought illustrated in the parable of the Good Samaritan, who was ‘moved with compassion’ (ἐσπλαγχνίσθη) at the sight of the wounded man (Luke 10:33); as in that of the king who forgave the Debtor, being ‘moved with compassion’ (σπλαγχνισθείς, Matthew 18:27); and even more strikingly so in the description of the father of the Prodigal, who, when he saw his son returning, ἐσπλαγχνίσθη καὶ δραμὼν ἐπέπεσεν ἐπὶ τὸν τράχηλον αὐτοῦ (Luke 15:20)
Slave, Slavery - ...
Whether the creditor had the right to force the Debtor into slavery against his will is not clear
Law - ...
Notes: (1) In Galatians 5:3 , the statement that to receive circumcision constitutes a man a Debtor to do "the whole Law," views the "Law" as made up of separate commands, each essential to the whole, and predicates the unity of the "Law;" in Galatians 5:14 , the statement that "the whole law" is fulfilled in the one commandment concerning love, views the separate commandments as combined to make a complete "law
Proselyte - Paul’s words, ‘by receiving circumcision, became a Debtor to do the whole law’ (Galatians 5:3)-was always admitted with fervour
Paul as a Preacher - Paul is henceforth Debtor both to the Greeks and to the Barbarians; both to the wise, and to the unwise
Simeon - By the parable of the Debtor forgiven 500 pence loving the creditor more than the one forgiven only 50, Christ showed that her warm and demonstrative love flowed from consciousness of forgiveness, his want of love from his fancy that he needed but little God's forgiveness
Docetism - Marcion, on the contrary, was quite willing to acknowledge the proof of our Lord's love exhibited in His sufferings and death, but it was repulsive to him to own His human birth, which according to his view would have made our Lord the Debtor and the subject of the Creator of the world
Gospel - The first Debtor in Matthew 18:23-35 has earned nothing but the right to be sold into slavery; instead the king cancels his enormous debt
Greece - , made not only the Hellas of later times but all the world their Debtor
the Unmerciful Servant - Well, how do you do when you come to the fifth petition, which is this-And forgive us our debts, as we forgive our Debtors? Dr. When the fellow-servants of this unmerciful servant saw him so forget his own ten thousand talents as to take his hundred-pence Debtor by the throat and cast him into prison, they were both sorry and angry, and went and told their Lord what had taken place
Lord (2) - It was used by a servant to a master, by a Debtor to a creditor, and by a layman to a learned man
Peter - Judas lies a cast-out suicide in Aceldama! 'O the depths of the Divine mercy to me! That I who sinned with Judas; that I who had made my bed in hell beside Judas; should be held in this honour, and should be ministering to the holy brethren! O to grace how great a Debtor!' And again, just think what all must have been in Peter's mind as he stood up in Solomon's porch to preach the Pentecost sermon
Justice (2) - That man can be just or unjust in relation to God appears also from passages in which sin is spoken of as a state of indebtedness—God being the creditor and man the Debtor (Matthew 5:26; Matthew 6:12; Matthew 18:23-35, Luke 7:41-43); and from those parables in which God and man are related as Master and servant, or King and subject (Matthew 20:1-16; Matthew 21:33-41; Matthew 25:14-30; Mark 12:1-12)
Solomon - Besides my innumerable sins, I confess before Thee that I am Debtor to Thee for the gracious talent of Thy gifts and graces, winch I have neither put into a napkin nor put it as I ought to exchangers, but have mis-spent it in things for which I was least fit, so as I may truly say my soul hath been a stranger in the house of my pilgrimage
Trial-at-Law - Execution of judgment was left to the winner; but strong judicial pressure was brought to bear on a recalcitrant Debtor
Forgiveness (2) - For (1) the whole scope of the parable of the two Debtors shows that forgiveness precedes love; (2) the latter part of Luke 7:47 enforces the same lesson; and so (3) does the absolution pronounced in Luke 7:48. The principle is not to be understood as a kind of Divine lex talionis, as in the parable of the Unmerciful Debtor (Matthew 18:35)—that a man does not deserve mercy himself, if he will not show it to others, though this is true and appeals to a natural sense of justice
Originality - The verdict in favour of Buddhism in this third group of parallels strengthens the probability that in the second group also it is Christianity that is the Debtor