John Calvin Commentary Deuteronomy 15

At the end of every seven years. A special act of humanity towards each other is here prescribed to the Jews: every seven years, a brother was to remit to another brother whatever was owed him. But, although we are not bound by this law at present, and it would not even be expedient for it to be in use, still the principle it aimed at should still be maintained; that is, that we should not be too rigid in exacting our debts, especially if we are dealing with the needy, who are weighed down by the burden of poverty.

The condition of the ancient people, as I have said, was different. They originated from a single race; the land of Canaan was their common inheritance. Brotherly fellowship was to be mutually maintained among them, just as if they were one family. And, since God had once set them free, the best plan for preserving their liberty forever was to maintain a condition of moderation, so that a few people of immense wealth would not oppress the general population.

Since, therefore, the rich, if they had been permitted constantly to increase in wealth, would have tyrannized over the rest, God, by this law, placed a restraint on immoderate power. Moreover, when rest was given to the land, and people rested from its cultivation, it was fair that all the people, for whose sake the Sabbath was instituted, should enjoy some relaxation.

Still, the remission spoken of here was, in my opinion, merely temporary. Some, indeed, suppose that all debts were then entirely canceled,¹⁴⁴ as if the Sabbatical year wiped out all accounts between debtors and creditors.

However, this is refuted by the context. For when the Sabbatical year is near, God commands them to lend freely; this contract would have been ridiculous unless it had been lawful to seek repayment in due time. Surely, if no payment ever followed, it would have been required simply to give. For what good would the empty gesture of lending have been if the money advanced was never to be returned to its owner?

But God required all lawsuits to cease for that year, so that no one would trouble their debtor. And, because in that year of freedom and immunity there was no hope of receiving back the money, God provides against the objection and forbids them to be stingy, although the delay might produce some inconvenience.

First of all, therefore, He commands them to make a remission in the seventh year, that is, to refrain from demanding payment of their debts and to grant the poor, as well as the land, a truce or break. On this basis, Isaiah reproves the Jews for observing the Sabbath wrongly when they demand payment of¹⁴⁵ their debts and fast for strife and debate (Isaiah 58:3–4).

The form of remission is added: No one should harass their neighbor in the year when God’s release is proclaimed.

Of a foreigner thou mayest exact it. An exception follows, that it was lawful to sue foreigners and to compel them to pay. This was for a very good reason, because it was by no means just that despisers of the Law should enjoy the Sabbatical benefit, especially when God had conferred the privilege on His elect people alone.

What follows in the next verse, Unless because there shall be no beggar, interpreters twist into various senses.

Some translate it, "Nevertheless (veruntamen), let there be no beggar among thee"; as if it were a prohibition that they should not allow their poor brethren to be overwhelmed with poverty without assisting them. Lest they should object that if they were so liberal in giving they would soon exhaust themselves, God anticipates them and commands them to rely on His blessing.

Others, however, understand it as a promise and connect it in this way: That there shall be no beggar among them, if only they keep the Law, since then God would bless them. Nor would this meaning be very unsuitable.

What they mean who expound it, Insomuch that there should be no beggar with thee, I do not know.

Let my readers, however, consider whether ¹⁴⁶אפס כי, ephes ci, is not better rendered unless because, (nisi quod:). Then this clause would be read parenthetically, as if it were said: Whenever there are any poor among your brethren, an opportunity of doing them good is presented to you.

Therefore, the poverty of your brethren must be relieved by you, so that God may bless you.

But, so that the sentence may be clearer, I take the two words אפס כי, ephes ci, exclusively, as if it were, On no account let there be a beggar. Or, however it may be, do not allow it to be your fault that there should be any beggar among you.

For He would put an end to all vain excuses and, as necessity arose, would have them disposed to give assistance, lest the poor should sink under the pressure of want and distress. He does not, therefore, mean generally all poor persons, but only those in extreme indigence, such as the Prophet Amos complains are “sold for a pair of shoes.” (Amos 2:6).

In order, then, that they may more cheerfully assist them in their distresses, He promises that His blessing will produce greater abundance.

And hence Paul seems to have derived his exhortation to the Corinthians:

He which soweth bountifully, shall reap also bountifully. God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work. Now he that ministereth seed to the sower, shall both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness, that, being enriched in every thing, you may abound unto all bountifulness. (2 Corinthians 9:6–11)

In short, God would have them without anxiety, since He will abundantly recompense them with His blessing, if they have diminished their own stores by liberality to the poor.

For the poor shall never cease out of the land. The notion¹⁴⁷ of those is far-fetched, who suppose that there would always be poor men among them because they would not keep the law, and consequently the land would be barren on account of their unrighteousness.

I admit that this is true; but God does not here ascribe it to their sins that there would always be some beggars among them, but only reminds them that there would never be a lack of opportunity for their generosity, because He would test what was in their hearts by setting the poor before them.

For (as I have observed above), this is why the rich and poor meet together, and the Lord is the maker of them all; because otherwise the duties of charity would not be observed unless they put them into practice by assisting each other. Therefore, God, to stir up the inactivity of the rich, declares that He prescribes nothing but what continual necessity will require.