OF THE OLD LAW (SIX ARTICLES)
In due sequence we must now consider the Old Law; and (1) The Law itself; (2) Its precepts. Under the first head there are six points of inquiry:
(1) Whether the Old Law was good?
(2) Whether it was from God?
(3) Whether it came from Him through the angels?
(4) Whether it was given to all?
(5) Whether it was binding on all?
(6) Whether it was given at a suitable time?
Whether the Old Law was good?
Objection 1: It would seem that the Old Law was not good. For it is written ( Ezech. 20:25 ): "I gave them statutes that were not good, and judgments in which they shall not live." But a law is not said to be good except on account of the goodness of the precepts that it contains. Therefore the Old Law was not good.
Objection 2: Further, it belongs to the goodness of a law that it conduce to the common welfare, as Isidore says (Etym. v, 3). But the Old Law was not salutary; rather was it deadly and hurtful. For the Apostle says ( Rom. 7:8 , seqq.): "Without the law sin was dead. And I lived some time without the law. But when the commandment came sin revived; and I died." Again he says ( Rom. 5:20 ): "Law entered in that sin might abound." Therefore the Old Law was not good.
Objection 3: Further, it belongs to the goodness of the law that it should be possible to obey it, both according to nature, and according to human custom. But such the Old Law was not: since Peter said ( Acts 15:10 ): "Why tempt you (God) to put a yoke on the necks of the disciples, which neither our fathers nor we have been able to bear?" Therefore it seems that the Old Law was not good.
On the contrary, The Apostle says ( Rom. 7:12 ): "Wherefore the law indeed is holy, and the commandment holy, and just, and good."
I answer that, Without any doubt, the Old Law was good. For just as a doctrine is shown to be good by the fact that it accords with right reason, so is a law proved to be good if it accords with reason. Now the Old Law was in accordance with reason. Because it repressed concupiscence which is in conflict with reason, as evidenced by the commandment, "Thou shalt not covet thy neighbor's goods" ( Ex. 20:17 ). Moreover the same law forbade all kinds of sin; and these too are contrary to reason. Consequently it is evident that it was a good law. The Apostle argues in the same way ( Rom. 7 ): "I am delighted," says he (verse 22), "with the law of God, according to the inward man": and again (verse 16): "I consent to the law, that is good."
But it must be noted that the good has various degrees, as Dionysius states (Div. Nom. iv): for there is a perfect good, and an imperfect good. In things ordained to an end, there is perfect goodness when a thing is such that it is sufficient in itself to conduce to the end: while there is imperfect goodness when a thing is of some assistance in attaining the end, but is not sufficient for the realization thereof. Thus a medicine is perfectly good, if it gives health to a man; but it is imperfect, if it helps to cure him, without being able to bring him back to health. Again it must be observed that the end of human law is different from the end of Divine law. For the end of human law is the temporal tranquillity of the state, which end law effects by directing external actions, as regards those evils which might disturb the peaceful condition of the state. On the other hand, the end of the Divine law is to bring man to that end which is everlasting happiness; which end is hindered by any sin, not only of external, but also of internal action. Consequently that which suffices for the perfection of human law, viz. the prohibition and punishment of sin, does not suffice for the perfection of the Divine law: but it is requisite that it should make man altogether fit to partake of everlasting happiness. Now this cannot be done save by the grace of the Holy Ghost, whereby "charity" which fulfilleth the law . . . "is spread abroad in our hearts" ( Rom. 5:5 ): since "the grace of God is life everlasting" ( Rom. 6:23 ). But the Old Law could not confer this grace, for this was reserved to Christ; because, as it is written ( Jn. 1:17 ), the law was given "by Moses, grace and truth came by Jesus Christ." Consequently the Old Law was good indeed, but imperfect, according to Heb. 7:19 : "The law brought nothing to perfection."
Reply to Objection 1: The Lord refers there to the ceremonial precepts; which are said not to be good, because they did not confer grace unto the remission of sins, although by fulfilling these precepts man confessed himself a sinner. Hence it is said pointedly, "and judgments in which they shall not live"; i.e. whereby they are unable to obtain life; and so the text goes on: "And I polluted them," i.e. showed them to be polluted, "in their own gifts, when they offered all that opened the womb, for their offenses."
Reply to Objection 2: The law is said to have been deadly, as being not the cause, but the occasion of death, on account of its imperfection: in so far as it did not confer grace enabling man to fulfil what is prescribed, and to avoid what it forbade. Hence this occasion was not given to men, but taken by them. Wherefore the Apostle says ( Rom. 5:11 ): "Sin, taking occasion by the commandment, seduced me, and by it killed me." In the same sense when it is said that "the law entered in that sin might abound," the conjunction "that" must be taken as consecutive and not final: in so far as men, taking occasion from the law, sinned all the more, both because a sin became more grievous after law had forbidden it, and because concupiscence increased, since we desire a thing the more from its being forbidden.
Reply to Objection 3: The yoke of the law could not be borne without the help of grace, which the law did not confer: for it is written ( Rom. 9:16 ): "It is not him that willeth, nor of him that runneth," viz. that he wills and runs in the commandments of God, "but of God that showeth mercy." Wherefore it is written ( Ps. 118:32 ): "I have run the way of Thy commandments, when Thou didst enlarge my heart," i.e. by giving me grace and charity.
Whether the Old Law was from God?
Objection 1: It would seem that the Old Law was not from God. For it is written ( Dt. 32:4 ): "The works of God are perfect." But the Law was imperfect, as stated above (A[1]). Therefore the Old Law was not from God.
Objection 2: Further, it is written ( Eccles. 3:14 ): "I have learned that all the works which God hath made continue for ever." But the Old Law does not continue for ever: since the Apostle says ( Heb. 7:18 ): "There is indeed a setting aside of the former commandment, because of the weakness and unprofitableness thereof." Therefore the Old Law was not from God.
Objection 3: Further, a wise lawgiver should remove, not only evil, but also the occasions of evil. But the Old Law was an occasion of sin, as stated above (A[1], ad 2). Therefore the giving of such a law does not pertain to God, to Whom "none is like among the lawgivers" ( Job 36:22 ).
Objection 4: Further, it is written ( 1 Tim. 2:4 ) that God "will have all men to be saved." But the Old Law did not suffice to save man, as stated above (A[1]). Therefore the giving of such a law did not appertain to God. Therefore the Old Law was not from God.
On the contrary, Our Lord said ( Mat. 15:6 ) while speaking to the Jews, to whom the Law was given: "You have made void the commandment of God for your tradition." And shortly before (verse 4) He had said: "Honor thy father and mother," which is contained expressly in the Old Law ( Ex. 20:12 ; Dt. 5:16 ). Therefore the Old Law was from God.
I answer that, The Old Law was given by the good God, Who is the Father of Our Lord Jesus Christ. For the Old Law ordained men to Christ in two ways. First by bearing witness to Christ; wherefore He Himself says ( Lk. 24:44 ): "All things must needs be fulfilled, which are written in the law . . . and in the prophets, and in the psalms, concerning Me": and ( Jn. 5:46 ): "If you did believe Moses, you would perhaps believe Me also; for he wrote of Me." Secondly, as a kind of disposition, since by withdrawing men from idolatrous worship, it enclosed [concludebat] them in the worship of one God, by Whom the human race was to be saved through Christ. Wherefore the Apostle says ( Gal. 3:23 ): "Before the faith came, we were kept under the law shut up [conclusi], unto that faith which was to be revealed." Now it is evident that the same thing it is, which gives a disposition to the end, and which brings to the end; and when I say "the same," I mean that it does so either by itself or through its subjects. For the devil would not make a law whereby men would be led to Christ, Who was to cast him out, according to Mat. 12:26 : "If Satan cast out Satan, his kingdom is divided" [Vulg.: 'he is divided against himself']. Therefore the Old Law was given by the same God, from Whom came salvation to man, through the grace of Christ.