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Bible verses about Debt
(From Forerunner Commentary)

Jeremiah 6:10-11

God indicts the entire nation for its covetousness. A major reason why coveting is so dangerous is shown by our credit system, which is based on the premise of possessing something before one is actually able to afford it.

In this profit-producing scheme, advertising is credit's companion. The marketer's purpose is to speed up the business, possession, and profit cycle. However, in reality over the long haul, credit actually slows things down and makes items more expensive because the credit must be paid for through interest in addition to the item's original price. It also creates greater debt, enslaving the debtor to the creditor. This same principle is at work in every other unlawful act of which coveting is a part.

Who will listen to this reality? Through America's almost insanely massive and ever-growing indebtedness, God is demonstrating that people simply will not heed either sound human or divine advice because their minds are driven by the desire to have whatever it is that they want right now. It has a grip on the heart so strong that nothing yet has been able to break it.

This tenacious hold is why tithing comes as such a shock when people learn that God requires it. Many are living way over their heads. When they learn of tithing, the penalty for their earlier stealing from God greatly influences current spending. They must then learn to pay in adversity, sacrificing as they go on in obedience.

John W. Ritenbaugh
The Tenth Commandment


 

Matthew 6:9-13

It is interesting to note in this model prayer that sin is expressed through the image of debt, a true metaphor. Duty neglected, a debt to God, must be discharged by a penalty. All have sinned and the wages or penalty is death (Romans 3:23; 6:23). We are all under a peculiar form of indebtedness which we cannot pay and still have hope!

John W. Ritenbaugh
Passover, Obligation, and Love


 

Matthew 18:31-35

Ultimately, receiving God's mercy and compassion is contingent upon our forgiving treatment of others. The word "torturers" or "tormentors" (KJV) probably means "keepers of the prison." Torture by various cruel and painful methods was usually inflicted on criminals, not on debtors. Jesus probably does not intend to suggest torture but only that the servant would be imprisoned until he paid his debt.

Martin G. Collins
Parable of the Unforgiving Servant


 

Luke 7:36-50

The setting of the Parable of the Two Debtors is the house of Simon, a Pharisee, who had invited Jesus to eat with him. To show respect for Jesus, a woman stops in uninvited, but Simon calls her a sinner, one notoriously wicked, a prostitute (Luke 7:36-39). These three real people are reflected in the three fictitious characters of Jesus' parable (verses 41-42): a creditor, a debtor who owes 500 denarii, and another who owes 50.

The forgiving creditor represents Jesus Christ. The professedly righteous man owing 50 denarii represents Simon. The person in debt for 500 denarii represents the woman sinner.

Martin G. Collins
Parable of the Two Debtors


 

Luke 7:41-50

The woman perceived a greatness in Jesus that motivated her to so abase herself. A proper sense of obligation works to produce a valuable Christian virtue—humility.

Notice her emotion, devotion, and seeming unconcern for public opinion in going far beyond the normal task of a slave. We can safely guess that Jesus had played a huge part in turning this woman from her bondage to sin. She may have first simply been among the crowds who were convicted by His messages. However, she thought deeply and personally on the difference between her life and His words. When she heard He was nearby, she rushed to Simon's home, ignoring the scorn of others to express her gratitude to the One who had set her aright.

Her deed expresses her love and gratitude springing from recognition of His greatness as compared to her unworthiness. She felt obligated to respond in a way so memorable that God recorded it for all humanity for all time to witness. Note that the Bible shows human lips touching Jesus only twice: Here and Judas' kiss of betrayal.

Now notice the contrast with Simon the Pharisee, who was evidently a man of some substance and a measure of aggression that resulted in him inviting the celebrated Jesus to his home. He was a man so self-concerned and inhospitable that he failed to offer Jesus even the customary services a host provided visitors to his home. Simon probably felt himself at least Jesus' equal, and his conclusion that He was no prophet perhaps indicates that he styled himself as Jesus' superior. He likely considered Jesus nothing but an interesting celebrity who could gain him recognition in the community for having Him as his guest.

His evaluation of himself in relation to Jesus produced in him no sense of obligation, and thus no gratitude, humility, or act of love, let alone common courtesy. Had he a heart at all? He was scandalized by this dramatic and arresting scene taking place at his respectable table.

While God considered her act of love to be so awesome that He had it memorialized as an eternal witness, Simon's perception of it only concluded, "She is a sinner." No, Simon, she was a sinner, and therein is a major clue to the reason for their differing reactions to Jesus. In Jesus' parable, Simon and the woman held something in common—something Simon did not grasp, but the woman did. Both were debtors to the same Creditor, and neither could meet their obligations, but Simon did not even see his indebtedness.

John W. Ritenbaugh
An Unpayable Debt and Obligation


 

Luke 7:47

One who knows he has been forgiven much feels more obliged to the payer of his debt than the one who thinks his indebtedness small. He feels obliged to live the way the payer of his debt tells him he should. Those most conscious of forgiveness will bear the most fruit in godly love.

John W. Ritenbaugh
Passover, Obligation, and Love


 

Luke 7:47

The person who knows he has been forgiven much feels more strongly obliged to the one who paid his debt than one who thinks his indebtedness and forgiveness are of little consequence. The one forgiven much feels obligated to live the way his Redeemer tells him he should.

Jesus is telling us that those most conscious of forgiveness will be the most fruitful of love. The depth, fervor, and growth of our Christianity depends perhaps more largely on the clarity of our consciousness of this contrast than upon anything else.

One can be very gifted yet not grow as much as one less gifted but more aware of his obligation to Christ. The latter will simply be more motivated. On the other hand, some come along like the apostle Paul, who was both greatly gifted and constantly conscious of his obligation to Christ.

John W. Ritenbaugh
An Unpayable Debt and Obligation


 

Romans 13:8-10

Paul presents us with an interesting paradox. On the one hand, he says that we should owe no man anything that he can rightfully claim from us. But on the other hand, we must owe everyone more than we can hope to pay, that is, perfect love.

He extends and intensifies the concept of obligation. We must be more scrupulous within the limits of the common idea of indebtedness, and also infinitely widen the range within which it operates. Did not our failure to meet our obligations to God and man accrue for us an unpayable debt? Now that the debt has been paid, we are obliged not only to strive to avoid further indebtedness, but also to expand and perfect the giving of love.

This paradox is more apparent than real, because love is not an added duty but the inclusive framework within which all duties should be done. Love is the motivating power that frees and enables us to serve and sacrifice with largeness of heart and generosity of spirit.

If we view love as just the keeping of God's laws, we are stuck on a low-level, letter-of-the-law approach to righteousness. Do not misunderstand, keeping God's law is a necessary aspect of love, but love is far more complex. Commandment keeping is compulsory and can be done in an "only because" attitude, one that concludes, "I must love the person, but I don't have to like him." Drawing upon Christ's teaching, Paul gives an entirely new significance to the idea of obligation.

John W. Ritenbaugh
Passover, Obligation, and Love


 

Romans 13:8-10

In these verses, Paul injects love into the context of law, showing that it is the sum of all duties. He does not say love ends the need for law but that it fulfills—performs or accomplishes—the law.

Notice love's relationship to law in context with what immediately precedes it. The context is a Christian's response to government. He should submit to and honor human government as God's agents in managing human affairs. A Christian is indebted to the government to pay tribute and taxes. When we pay them, a Christian is no longer financially indebted to the state until it imposes taxes the following year.

Regarding men, we are not to be in debt. He is not saying a Christian should never owe anybody money, but that there is a debt we owe to every person that we should strive to pay every day. This debt is one of love, paid by keeping God's law, and this Paul illustrates by quoting several of the Ten Commandments! Inherent in this debt is that no matter how much we pay on it each day, when we wake up the next day, the debt is restored, and we owe just as much as we did the day before!

This sets up an interesting paradox because we owe everyone more than we can ever hope to pay. The paradox, however, is more apparent than real because this is not what Paul is teaching. He is teaching that love must be the driving force, the motivation, of everything we do. This points out a weakness of law regarding righteousness. Law, of and by itself, provides neither enough nor the right motivation for one to keep it.

John W. Ritenbaugh
The Fruit of the Spirit: Love


 

Romans 13:8-10

In verse 8, Paul has presented us with an interesting paradox. On the one hand, he states that we should owe no man anything that he can rightfully claim from us, yet on the other hand, we must owe everyone more than we can hope to pay—perfect love. By this, he extends and intensifies the concept of obligation. We must be more scrupulous within the limits of the customary concept of indebtedness, and we must infinitely widen the range within which they operate.

Was it not our failure to meet our obligations to God and man that accrued the unpayable debt in the first place? Now that the debt has been paid, we are under obligation, not only to strive to avoid falling into the same trap, but to expand and perfect the giving of love. The paradox is more apparent than real because love is not merely one's duty added to others, but is the inclusive framework within which all duties should be performed. Love is the motivating power that frees and enables us to serve and sacrifice with largeness of heart and generosity of spirit.

However, as long as we view love merely as the keeping of God's laws, we are stuck on a low-level, letter-of-the-law approach to righteousness. That is most assuredly a vital and necessary aspect of love, but there is far more to love. That level of love can be merely one of compulsion, and be done in a "just because" attitude: "I must love this person, but I don't have to like them." This may suffice for a while, but Paul, by drawing upon Christ's teaching, unveils an entirely new significance to the concept of obligation.

Of what level was the love of the fallen woman who washed Christ's feet with her tears, wiped them with her hair, kissed them with her lips, and anointed them with costly oil? Was her conduct merely to keep a commandment, or was it an exquisite expression of a heart freed to give its all?

John W. Ritenbaugh
An Unpayable Debt and Obligation


 

1 Corinthians 11:23-29

I Corinthians 11:17-34 encapsulates the solution to a tragic story of gluttony, drunkenness, class distinction, and party spirit—all within the framework of the "love feasts" of a Christian congregation! Why were some guilty of these sins? Because, despite being converted, some of them neither loved God nor their brethren, which a reading of the entire epistle reveals.

To what does Paul refer them to correct their abominable behavior? To the Passover service and Christ's death! Christ's death is the supreme example of unselfish and sacrificial service in behalf of the undeserving guilty. It is the highest, most brilliant example of love.

Out of a beneficent good will, the Father and the Son freely gave of themselves for the sake of our well-being. For those of us still in the flesh, this beneficent goodwill results in our forgiveness, forging a foundation from which the same approach to life can begin to be exercised. When we can properly judge ourselves in terms of what we are in relation to Their freely given sacrifices, it frees us, not only to conduct life as They do, but eventually to receive everlasting life too.

Job confesses in Job 42:5-6, "I have heard of You by the hearing of the ear, but now my eye sees You. Therefore I abhor myself, and repent in dust and ashes." Though Job was among the most upright of men, all his life he had held a wrong evaluation of himself in relation to God and other men. Yet when God allowed him to "see" himself, as He did the apostle Paul in Romans 7, Job was devastated, his vanity crushed, and he repented. Now, he was truly prepared to begin to love.

"Do this in remembrance of Me" has a couple of alternative renderings that may help us understand more clearly. It can be rendered more literally, "Do this for the remembering of Me," or "Do this in case you forget." God does not want us to let this sacrifice get very far from our minds. It is not that He wants maudlin sentimentality from us. Instead, He wants to remind us that it represents the measure of His love for us as well as of our worth to Him, that we always bear a right sense of obligation, not as an overbearing burden, but a wondering awe that He would pay so much for something so utterly defiled.

We are admonished to remember not merely the personality Jesus, but the whole package: His connection to the Old Testament Passover; His life of sacrificial service; His violent, bloody death for the remission of the sins of mankind; the sacrificial connection to the New Covenant; and who He was, our sinless Creator! This act becomes the foundation of all loving relationships possible to us with God and His Family because it provides us reason to hope that our lives are not spent in vain. In addition, it motivates us to do what we failed to do that put us into debt in the first place—to love.

Paul admonishes in verse 29, "For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord's body." To eat the bread or drink the wine in an unworthy manner is to treat His sacrifice with casual, disrespectful ingratitude—a better translation might be "without due appreciation, especially as shown by one's life." It means that the person who does this is not showing much love in his life because he is barely aware of his sins and the enormous cost of forgiveness.

Such a person is not really free to love because he is still wrapped up in himself. When we take Passover, let us strive to remember that our fellowship at that special time is with Him. The others there to participate in the service are at that time only incidental to our relationship with Christ. The focus is on Christ and our unpayable debt and subsequent obligation.

John W. Ritenbaugh
An Unpayable Debt and Obligation


 

Philippians 3:6

Does this contradict Paul's poverty of spirit in I Timothy 1:12-15? No, before conversion Paul was a great deal like Simon the Pharisee in Luke 7. He was clothed in respectability, but he knew he was guilty of many deeds and attitudes for which Jesus denounced the Pharisees. In Philippians 3, he is instead looking back on what he thought of himself then. However, as God called him, he came to see himself through God's eyes as a man struggling with sin but rescued from it through Jesus Christ, which he describes in Romans 7. He then became a man whose faith was in God's grace, and he responded with zealous work largely out of a deep sense of grateful obligation.

Paul was full of wonder and gratitude when he remembered what Christ had done and continued to do through and for him. G.K. Chesterton, an atheist who converted to Catholicism, commented regarding this circumstance, "It is the highest and holiest of paradoxes that the man who really knows he cannot pay his debt will be forever paying it."

John W. Ritenbaugh
An Unpayable Debt and Obligation


 

1 Timothy 1:12-15

This proves that late in his life as an apostle, Paul was still keenly aware of the enormity of what he had been forgiven. He probably purposely kept this memory alive so as not to take any chance of losing his sense of responsibility. He understood human nature well, not wanting to risk losing the proper perspective that Christ had given him at the beginning. Rather than carry it about as a burdensome load of guilt, he used it as a realistic recognition of his indebtedness to Christ for what he had been forgiven and what had been accomplished since that time.

John W. Ritenbaugh
An Unpayable Debt and Obligation


 

2 Timothy 3:2

"Thanksgiving" means virtually the same thing in Hebrew, Greek, and English: a heartfelt and cheerful acknowledgment of favors bestowed on us by others. This is especially interesting because it involves consciously thinking about a circumstance that makes one feel a sense of obligation. The English "thank" comes from the same root as "think." Its Indo-European root is tong, whose basic meaning is "to know or form in the mind, regard or consider; to determine by reflecting." Thanking involves thinking. Spiritually, it is consciously looking for the good with God in view.

Some say that ingratitude is the most common of sins. II Timothy 3:2 shows that it is a hallmark of the end-time generations not to consider, or reflect deeply upon God's part in our peace, prosperity, and liberties. This is a practice that we must develop by exercising it on a daily basis.

The Greek word translated unthankful, means "to refuse to recognize debts; to feel one has the right to services and be without obligation." The American attitude is not disregard of God, but rather failing to remember the good He has done. We have become indifferent in relating blessings to God, and He calls upon us to reverse this in our lives. This right worship of Him requires a true knowledge of Him, keeping His commandments and steady communication with Him in prayer and study so we really come to know Him. Then we can be truly thankful on a daily basis.

John W. Ritenbaugh
Thanksgiving or Self-Indulgence?


 

Find more Bible verses about Debt:
Debt {Nave's}
 




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