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Objection 1: It would seem that the Old Law contains but one
precept. Because a law is nothing else than a precept, as stated
above (Question 90, Articles 2,3). Now there is but one Old
Law. Therefore it contains but one precept.
Objection 2: Further, the Apostle says (Rm. 13:9): "If
there be any other commandment, it is comprised in this word: Thou
shalt love thy neighbor as thyself." But this is only one
commandment. Therefore the Old Law contained but one commandment.
Objection 3: Further, it is written (Mt. 7:12): "All
things . . . whatsoever you would that men should do to you, do you
also to them. For this is the Law and the prophets." But the whole
of the Old Law is comprised in the Law and the prophets. Therefore
the whole of the Old Law contains but one commandment.
On the contrary, The Apostle says (Eph. 2:15): "Making
void the Law of commandments contained in decrees": where he is
referring to the Old Law, as the gloss comments, on the passage.
Therefore the Old Law comprises many commandments.
I answer that, Since a precept of law is binding, it is about
something which must be done: and, that a thing must be done, arises
from the necessity of some end. Hence it is evident that a precept
implies, in its very idea, relation to an end, in so far as a thing
is commanded as being necessary or expedient to an end. Now many
things may happen to be necessary or expedient to an end; and,
accordingly, precepts may be given about various things as being
ordained to one end. Consequently we must say that all the precepts of
the Old Law are one in respect of their relation to one end: and yet
they are many in respect of the diversity of those things that are
ordained to that end.
Reply to Objection 1: The Old Law is said to be one as being
ordained to one end: yet it comprises various precepts, according to
the diversity of the things which it directs to the end. Thus also the
art of building is one according to the unity of its end, because it
aims at the building of a house: and yet it contains various rules,
according to the variety of acts ordained thereto.
Reply to Objection 2: As the Apostle says (1 Tim. 1:5),
"the end of the commandment is charity"; since every law aims at
establishing friendship, either between man and man, or between man
and God. Wherefore the whole Law is comprised in this one
commandment, "Thou shalt love thy neighbor as thyself," as
expressing the end of all commandments: because love of one's neighbor
includes love of God, when we love our neighbor for God's sake.
Hence the Apostle put this commandment in place of the two which are
about the love of God and of one's neighbor, and of which Our Lord
said (Mt. 22:40): "On these two commandments dependeth the
whole Law and the prophets."
Reply to Objection 3: As stated in Ethic. ix, 8, "friendship
towards another arises from friendship towards oneself," in so far as
man looks on another as on himself. Hence when it is said, "All
things whatsoever you would that men should do to you, do you also to
them," this is an explanation of the rule of neighborly love contained
implicitly in the words, "Thou shalt love thy neighbor as thyself":
so that it is an explanation of this commandment.
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