### Core Meaning & Semantic Range
The Greek term χρεωφειλέτης (chreōpheilétēs, `{{G5533}}`) is a compound word derived from χράω (chraō, related to lending or furnishing) and ὀφειλέτης (opheilétēs, `{{G3781}}`, a debtor). Its core meaning denotes "one who owes a loan" or "a loan-ower." This specificity distinguishes it from the more general term for "debtor," ὀφειλέτης, by emphasizing the origin of the debt as a received loan. The word thus precisely describes an individual who is financially indebted due to money or goods advanced to them, placing them under an obligation of repayment. The semantic range is narrow, focusing exclusively on the financial realm of indebtedness.
### Biblical Occurrences & Contextual Analysis
The term χρεωφειλέτης (`{{G5533}}`) appears only once in the New Testament, specifically in the Gospel of Luke:
* [[Luke 7:41]] - "A certain moneylender had two debtors (χρεωφειλέτας). One owed five hundred denarii, and the other fifty."
In this singular occurrence, the word is found within Jesus' parable of the two debtors, told to Simon the Pharisee. The context is crucial: Jesus uses a common financial scenario to illustrate a profound spiritual truth about sin and forgiveness. The "debtors" here are explicitly those who owe money to a moneylender. The parable's power lies in its direct application of a tangible, quantifiable debt to the intangible, immeasurable debt of sin against God. The different amounts owed (500 vs. 50 denarii) highlight varying degrees of indebtedness, which Jesus then links to the varying capacities for love and gratitude based on the magnitude of forgiveness received. The use of χρεωφειλέτης underscores the transactional nature of the debt, making the comparison to sin as a "debt" owed to God particularly vivid and impactful.
### Related Words & Concepts
To fully appreciate χρεωφειλέτης (`{{G5533}}`), it is helpful to consider its relationship to other Greek terms concerning debt and obligation:
* **ὀφειλέτης (opheilétēs, `{{G3781}}`):** This is the more common and broader term for "debtor" or "one who owes." While χρεωφειλέτης specifically denotes a *loan-ower*, ὀφειλέτης can refer to any form of indebtedness, whether financial, moral, or spiritual. For instance, in the Lord's Prayer, "forgive us our debts" (τὰ ὀφειλήματα, `{{G3783}}`) refers to sins, and those who sin are ὀφειλέται. The specificity of χρεωφειλέτης in [[Luke 7:41]] emphasizes the direct, quantifiable nature of the debt in the parable before its spiritual application.
* **ὀφείλω (opheilō, `{{G3784}}`):** The verb "to owe" or "to be indebted," from which ὀφειλέτης is derived. It encompasses a wide range of obligations, from financial to moral and spiritual.
* **ὀφείλημα (opheilēma, `{{G3783}}`):** The noun "debt" or "that which is owed," often used metaphorically for sin (e.g., [[Matthew 6:12]]).
* **χράω (chraō, `{{G5530}}`):** The verb "to lend" or "to furnish," which forms the first part of χρεωφειλέτης. This root solidifies the concept of a debt arising from a received loan.
The concept of "debt" in the New Testament often serves as a powerful metaphor for sin, highlighting humanity's obligation to God and the need for divine forgiveness.
### Theological Significance
The singular appearance of χρεωφειλέτης (`{{G5533}}`) in [[Luke 7:41]] carries profound theological weight, primarily through its role in Jesus' parable of the two debtors.
1. **Sin as Debt:** The parable unequivocally presents sin as a debt owed to God. Just as a financial debtor is obligated to repay, humanity, having sinned, stands in an inescapable debt to divine justice. The varying amounts of debt (500 vs. 50 denarii) illustrate that while all are indebted, the magnitude of sin and its awareness can differ.
2. **Forgiveness as Cancellation of Debt:** The moneylender's act of freely forgiving both debtors' obligations points directly to God's gracious act of forgiving sins. This divine forgiveness is not earned but is a merciful cancellation of a debt that could never be repaid by human effort.
3. **Love as a Response to Forgiveness:** The core theological insight of the parable is that "he who is forgiven little, loves little, but he who is forgiven much, loves much" ([[Luke 7:47]]). The depth of one's love and gratitude towards God is directly proportional to the perceived magnitude of the debt (sin) from which one has been freed. The woman in the narrative, who had many sins (a great debt), demonstrated immense love and devotion because she recognized the vastness of the forgiveness she received. Simon, the Pharisee, who likely perceived his own "debt" as small, showed little love.
4. **Divine Mercy and Human Humility:** The parable underscores God's boundless mercy and calls humanity to a humble recognition of its spiritual bankruptcy apart from divine intervention. It challenges any self-righteousness that minimizes one's own sin or the need for radical forgiveness.
### Summary
The Greek term χρεωφειλέτης (chreōpheilétēs, `{{G5533}}`), meaning "loan-ower" or "indebted person," appears uniquely in [[Luke 7:41]]. Its precise definition, stemming from roots related to lending and owing, emphasizes a financial debt incurred through a loan. In the context of Jesus' parable of the two debtors, this specific term serves as a powerful, tangible metaphor for the spiritual debt of sin owed to God. The parable's central theological message is that divine forgiveness, freely extended, cancels this insurmountable debt, leading to a depth of love and gratitude proportionate to the perceived magnitude of that forgiveness. Thus, this single occurrence of χreωφειλέτης profoundly illuminates the nature of sin, the immensity of God's grace, and the proper response of the forgiven heart.
TRV