As every seventh day was a Sabbath day, so every seventh year was a Sabbatical year, Levit. 25. And as the Sabbath day signified that they themselves were the Lords, and therefore they abstained from their own work to do the Lords: So the Sabbatical year was to signifie, that both they and their land was the Lords.
The observation of this Feast consisted chiefly in two things. First, in the not tilling or manuring of their ground, whence it was called Scabath Haarets,[372] the Sabbaths of the Land, Levit. 25. 6. Secondly, in the Creditors discharging their debtors, and releasing their debts, and thence it was called Shemita laihova,[373] The Lords release, Deut. 15. 2.
[372] שבת הארץ
[373] שמיטה ליהוה
Seeing they were that year forbid to till their ground, here a question might be made; what they should eat in the time of this intermission?
Answ. I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years, Levit. 25. 20, 21. saith the Lord.
Seeing every seventh year, debts, according to Gods Command were to be remitted, some might demand whether this might not much endamage their Estates if they did lend? or harden their hearts not to lend?
Answ. It could not endamage their Estates, for it is a most infallible Maxime: No man is a loser by serving God. Whence the Hebrews themselves interpret this to be rather Mandatum probationis, A command of tryal, such as Abrahams offering up of Isaac was, which God commanded, not intending that he should be sacrificed, but that Abrahams love might be tryed; rather than Mandatum obedientiæ, A command of obedience. To this purpose speaketh Aben Ezra, interpreting these words, Save when there shall be no poor among you. Deut. 15. 4. That is, saith he,[374] as if the Lord had said, Know that that which I have commanded thee, that thou shouldest not exact of thy Brother, will be needless. If all Israel, or the greater part obey the voice of God, then there shall be no poor amongst you, to whom it shall be needful for thee to lend; yea, all of you shall be able to lend to many Nations.
[374] Aben Ezra. Deut. 15. 4.
The reasons why this Feast was instituted, are thought to be: First, to teach the people to depend upon Gods providence by faith; for though the owner of the field might gather, even on that year, for the maintenance of himself and his family, Levit. 25. 6. yet he was neither to sow his field, thereby to make his Harvest the greater; nor to hedge his field, or lock up his Corn-yard, thereby to enjoy the propriety, but to let all be common, and every mans hand equal in every place. Secondly, they were hereby put in mind of that happy estate which Adam enjoyed in his Innocency, when the earth brought forth her encrease without manuring. Lastly, it shadowed forth that everlasting Sabbath which we expect in the Heavens. And some conjecture[375] this to be the ground of Rabbi Elias his opinion,[376] that the world should continue for six thousand years, but the seventh thousand should be the great Sabbatical year. The six thousand years answered the six working daies of the week, the seventh answered our Sabbath, according to that, A thousand years are but as one day with the Lord, 2 Pet. 3. 8. Elias his words are these; Six thousand years the world shall be, and again it shall be destroyed: Two thousand shall be void, two thousand under the Law, and two thousand under the Messias.[377] The substance of this Prophecy, howsoever we reject it as too curious, yet seeing that a Jew spake it, it may serve to prove against them: First, That the Messias is already come: Secondly, That Moses his Law ceased at his coming.