John Calvin Commentary Deuteronomy 15:1

"At the end of every seven years thou shalt make a release." — Deuteronomy 15:1 (ASV)

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.

¹⁴⁴ “The Hebrews (says Ainsworth) for the most part hold the remission to be perpetual.” He, however, argues from the word שמטה, an intermission, and its use in that sense in Exodus 23:11, that C.’s interpretation is the correct one. So also Dathe, who quotes Jos. Meyer in his Treatise on the Festivals of the Jews, ch. 17 sec. 20; and Michaelis, in his Laws of Moses, P. 3. sec. 157.

¹⁴⁵ A. V., “all your labors;” margin, “things wherewith ye grieve others; ., “all your labors;” margin, “things wherewith ye grieve others; Heb., griefs;” ., griefs;” C.’.’s own version, “omnes facultates vestras exigitis.” own version, “omnes facultates vestras exigitis.”