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- A.M. 2553.
* Summa
*S Part 2, Ques 99, Article 5
[I-II, Q. 99, Art. 5]
Whether the Old Law Contains Any Others Besides the Moral, Judicial, and Ceremonial Precepts?
Objection 1: It would seem that the Old Law contains others besides the moral, judicial, and ceremonial precepts. Because the judicial precepts belong to the act of justice, which is between man and man; while the ceremonial precepts belong to the act of religion, whereby God is worshipped. Now besides these there are many other virtues, viz. temperance, fortitude, liberality, and several others, as stated above (Q. 60, A. 5). Therefore besides the aforesaid precepts, the Old Law should comprise others.
Obj. 2: Further, it is written (Deut. 11:1): "Love the Lord thy God, and observe His precepts and ceremonies, His judgments and commandments." Now precepts concern moral matters, as stated above (A. 4). Therefore besides the moral, judicial and ceremonial precepts, the Law contains others which are called "commandments." [*The "commandments" (mandata) spoken of here and in the body of this article are not to be confused with the Commandments (praecepta) in the ordinary acceptance of the word.]
Obj. 3: Further, it is written (Deut. 6:17): "Keep the precepts of the Lord thy God, and the testimonies and ceremonies which I have [Vulg.: 'He hath'] commanded thee." Therefore in addition to the above, the Law comprises "testimonies."
Obj. 4: Further, it is written (Ps. 118:93): "Thy justifications (i.e. "Thy Law," according to a gloss) I will never forget." Therefore in the Old Law there are not only moral, ceremonial and judicial precepts, but also others, called "justifications."
_On the contrary,_ It is written (Deut. 6:1): "These are the precepts and ceremonies and judgments which the Lord your God commanded . . . you." And these words are placed at the beginning of the Law. Therefore all the precepts of the Law are included under them.
_I answer that,_ Some things are included in the Law by way of precept; other things, as being ordained to the fulfilment of the precepts. Now the precepts refer to things which have to be done: and to their fulfilment man is induced by two considerations, viz. the authority of the lawgiver, and the benefit derived from the fulfilment, which benefit consists in the attainment of some good, useful, pleasurable or virtuous, or in the avoidance of some contrary evil. Hence it was necessary that in the Old Law certain things should be set forth to indicate the authority of God the lawgiver: e.g. Deut. 6:4: "Hear, O Israel, the Lord our God is one Lord"; and Gen. 1:1: "In the beginning God created heaven and earth": and these are called "testimonies." Again it was necessary that in the Law certain rewards should be appointed for those who observe the Law, and punishments for those who transgress; as it may be seen in Deut. 28: "If thou wilt hear the voice of the Lord thy God . . . He will make thee higher than all the nations," etc.: and these are called "justifications," according as God punishes or rewards certain ones justly.
The things that have to be done do not come under the precept except in so far as they have the character of a duty. Now a duty is twofold: one according to the rule of reason; the other according to the rule of a law which prescribes that duty: thus the Philosopher distinguishes a twofold just--moral and legal (Ethic. v, 7).
Moral duty is twofold: because reason dictates that something must be done, either as being so necessary that without it the order of virtue would be destroyed; or as being useful for the better maintaining of the order of virtue. And in this sense some of the moral precepts are expressed by way of absolute command or prohibition, as "Thou shalt not kill," "Thou shalt not steal": and these are properly called "precepts." Other things are prescribed or forbidden, not as an absolute duty, but as something better to be done. These may be called "commandments"; because they are expressed by way of inducement and persuasion: an example whereof is seen in Ex. 22:26: "If thou take of thy neighbor a garment in pledge, thou shalt give it him again before sunset"; and in other like cases. Wherefore Jerome (Praefat. in Comment. super Marc.) says that "justice is in the precepts, charity in the commandments." Duty as fixed by the Law, belongs to the judicial precepts, as regards human affairs; to the ceremonial precepts, as regards Divine matters.
Nevertheless those ordinances also which refer to punishments and rewards may be called "testimonies," in so far as they testify to the Divine justice. Again all the precepts of the Law may be styled "justifications," as being executions of legal justice. Furthermore the commandments may be distinguished from the precepts, so that those things be called "precepts" which God Himself prescribed; and those things "commandments" which He enjoined (_mandavit_) through others, as the very word seems to denote.
From this it is clear that all the precepts of the Law are either moral, ceremonial, or judicial; and that other ordinances have not the character of a precept, but are directed to the observance of the precepts, as stated above.
Reply Obj. 1: Justice alone, of all the virtues, implies the notion of duty. Consequently moral matters are determinable by law in so far as they belong to justice: of which virtue religion is a part, as Tully says (De Invent. ii). Wherefore the legal just cannot be anything foreign to the ceremonial and judicial precepts.
The Replies to the other Objections are clear from what has been said. ________________________
SIXTH
*H Know this day the things that your children know not, who saw not the chastisements of the Lord your God, his great doings and strong hand, and stretched out arm,
Ver. 2. Know, &c. Reflect on the wonders of God, which you must explain to your children, who were not born, or able to discern them, when they were effected at the Red Sea, and in the punishment of the seditious, v. 7. Heb. "know ye this day, for I do not address myself to your children, who know not, (or have not understanding,) and saw not," &c. C.
*H And to all the host of the Egyptians, and to their horses and chariots: how the waters of the Red Sea covered them, when they pursued you, and how the Lord destroyed them until this present day:
Ver. 4. Day. So that none of the Egyptians have since been able to molest you.
* Footnotes
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Numbers
16:1
And behold Core the son of Isaar, the son of Caath, the son of Levi, and Dathan and Abiron the sons of Eliab, and Hon the son of Pheleth of the children of Ruben,
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Numbers
16:32
And opening her mouth, devoured them with their tents and all their substance.
*H That you may keep all his commandments, which I command you this day, and may go in, and possess the land, to which you are entering,
Ver. 8. That. Fear might stimulate them to observe God's commands, lest they should be overtaken by a similar chastisement. H.
*H For the land, which thou goest to possess, is not like the land of Egypt, from whence thou camest out, where, when the seed is sown, waters are brought in to water it after the manner of gardens.
Ver. 10. Gardens. Heb. "where thou didst sow the seed, and water it with the foot, as a garden," by means of various machines or wheels, which were turned by the feet. Philo. — Solinus (ii. 22. 36,) takes notice of this inconvenience in Egypt. The country is watered only by the Nile, which overflows for six weeks, about the beginning of June. Various canals or reservoirs are formed to preserve a sufficient supply of water during the remainder of the year. Pliny (xviii.) observes, that "if the Nile rise less than 12, or more than 16 cubits high, famine is inevitable." C. See Gen. xlii. 3. — Prince Radzivil saw the canals of Egypt, which the people said had been dug by the Hebrews. Augustus ordered his soldiers to clean them out. Sueton. c. 18. — After the seed was committed to the earth, it was necessary to water it frequently, as the sun would harden the soil too much. No rain falls in that part of Egypt where the Hebrews had dwelt, according to many respectable authors; (T.) or at least what little may fall is not sufficient to keep the earth moist. Proclus allows that some showers are felt in Lower Egypt, which lies nearest to the Mediterranean Sea; and travellers often take notice of them, in their journeys from Alexandria to Memphis. Yet the country in general is destitute of this advantage. Zac. xiv. 18. Lloyd. H.
*H He will give to your land the early rain and the latter rain, that you may gather in your corn, and your wine, and your oil,
Ver. 14. Rain, which falls in Judea, chiefly about the vernal and the autumnal equinoxes, in March and October. — The latter rain (Heb. malkosh,) is that which falls when the seed is just sown, though the Rabbins pretend that yore has this signification, in opposition to the Sept. It fell at the beginning of the Jewish year, which commenced in September. Joel ii. 23. Zac. x. 1. C. — Rain contributed to make the seeds take root, and to bring the fruit to maturity, and God promises to give what may be requisite, provided his people serve him with fidelity. H. — His grace helps us to begin and to perfect every good work. W.
*H And your hay out of the fields to feed your cattle, and that you may eat and be filled.
Ver. 15. Hay. Seed-grass was sown, like corn, in Palestine, as it is still in the Levant, where meadows are unknown. The hay consisted chiefly of trefoil, and was carried on beasts in long journeys. Gen. xliii. 27. Judg. xix. 19. Cattle fed commonly on straw and barley. The hay grass which grew on mountains was of a different sort, and used for pasturage, (Job xl. 15,) though it might also be cut. Prov. xxvii. 25. C.
*H And the Lord being angry shut up heaven, that the rain come not down, nor the earth yield her fruit, and you perish quickly from the excellent land, which the Lord will give you.
Ver. 17. You. In all this discourse, Moses attributes the fertility of the promised land to the blessing of God, and indeed it seems to be naturally far from being so luxuriant as to be able to feed so many inhabitants. Travellers inform us, that a great part is incapable of cultivation. But it is no longer the object of God's complacency, v. 12. It is under the curse. C. xxviii. 23. C.
*H Lay up these words in your hearts and minds, and hang them for a sign on your hands, and place them between your eyes.
Ver. 18. Place. Heb. "that they may be as frontlets between your eyes." C. vi. 9. Ex. xiii. 9. H.
*H Thou shalt write them upon the posts and the doors of thy house:
Ver. 20. Posts. Upon one post the Jews hang boards, enclosing a piece of parchment, with the 13th to the 21st verse of this chapter; and from v. 4. to the 9th of the 6th chapter, they hang with great solemnity upon the other post.
*H That thy days may be multiplied, and the days of thy children in the land which the Lord swore to thy fathers, that he would give them as long as the heaven hangeth over the earth.
Ver. 21. Earth, as long as the world shall endure. The psalmist (lxxxviii. 30,) expresses the duration of the reign of the Messias nearly in the same terms. See Bar. i. 2. C. — If the Jews had continued faithful to God, and had submitted to the Messias, they might never have been banished from their country. H.
* Footnotes
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Josue
1:3
I will deliver to you every place that the sole of your foot shall tread upon, as I have said to Moses.
*H Every place, that your foot shall tread upon, shall be yours. From the desert, and from Libanus, from the great river Euphrates unto the western sea shall be your borders.
Ver. 24. Yours. The nations of Chanaan, how strong soever, should fall, and their country be lawfully possessed by the Hebrews. — Western sea. Heb. "the sea of the back." The Jews speak of the different parts of the world, with respect to a man who has his face turned towards the east. Gen. xiii. 9. The countries, from the desert of Zin to the Euphrates, were never entirely occupied by the Israelites, except under the reigns of David and of Solomon. C. — God never intended to subject the whole world to their dominion, as the Rabbins would hence infer. M.
*H Behold I set forth in your sight this day a blessing and a curse:
Ver. 26. Curse. Their respective effects you shall experience, according to your behaviour. C. — God helps our free will to do good. S. Aug. q. 15. W.
*H And when the Lord thy God shall have brought thee into the land, whither thou goest to dwell, thou shalt put the blessing upon mount Garizim, the curse upon mount Hebal:
Ver. 29. Put the blessing, &c. See Deut. xxvii. 12, &c. and Josue viii. 33, &c. Ch. — Six tribes were to be stationed on each of these mountains. C. xxviii. — Garizim. Eusebius says that the Samaritans are grossly deceived, in placing this mountain in the vicinity of Sichem, instead of Jericho. But this is a mistake: for Jotham addressed the inhabitants of Sichem from that mountain. Judg. ix. 7. Morizon informs us that it is of the same shape as Hebal, and separated from it only by a valley of about 200 paces, in which the town of Sichem stands. Hebal is a barren rock, while Garizim is very fertile, (Ludolf.) though an ancient poet makes both equally covered with verdure. Ap. Euseb. præp. ix. 22. C.
*H Which are beyond the Jordan, behind the way that goeth to the setting of the sun, in the land of the Chanaanite who dwelleth in the plain country over against Galgala, which is near the valley that reacheth and entereth far.
Ver. 30. Far. Heb. "over against Galgal, beside the plains of More, or Aluni More." Samar. reads, "the plain of More, near Sichem," as Ex. xx. 17. H. — This is styled the noble vale. Gen. xii. 6. C. — The road from Jericho to the Mediterranean Sea, left these mountains on the north. The Chanaanite inhabited all that region, from Galgal to Sichem. How far these places were distant from each other, is not here specified; though Eusebius seems to have inferred from this text, that Garizim was near Jericho. But the plain might be very extensive or noble, and reach from Sichem as far as Galgala.
*H See therefore that you fulfil the ceremonies and judgments, which I shall set this day before you.
Ver. 32. Fulfil. How inconsistent must such exhortations be, if, as Protestants assert, the commandments be impossible, and "the law exacteth impossible things." Luther in Gal. iii. H.