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Objection 1: It would seem that the judicial precepts were not
figurative. Because it seems proper to the ceremonial precepts to be
instituted as figures of something else. Therefore, if the judicial
precepts are figurative, there will be no difference between the
judicial and ceremonial precepts.
Objection 2: Further, just as certain judicial precepts were given
to the Jewish people, so also were some given to other heathen
peoples. But the judicial precepts given to other peoples were not
figurative, but stated what had to be done. Therefore it seems that
neither were the judicial precepts of the Old Law figures of
anything.
Objection 3: Further, those things which relate to the divine
worship had to be taught under certain figures, because the things of
God are above our reason, as stated above (Question 101,
Article 2, ad 2). But things concerning our neighbor are not
above our reason. Therefore the judicial precepts which direct us in
relation to our neighbor should not have been figurative.
On the contrary, The judicial precepts are expounded both in the
allegorical and in the moral sense (Ex. 21).
I answer that, A precept may be figurative in two ways. First,
primarily and in itself: because, to wit, it is instituted
principally that it may be the figure of something. In this way the
ceremonial precepts are figurative; since they were instituted for the
very purpose that they might foreshadow something relating to the
worship of God and the mystery of Christ. But some precepts are
figurative, not primarily and in themselves, but consequently. In
this way the judicial precepts of the Old Law are figurative. For
they were not instituted for the purpose of being figurative, but in
order that they might regulate the state of that people according to
justice and equity. Nevertheless they did foreshadow something
consequently: since, to wit, the entire state of that people, who
were directed by these precepts, was figurative, according to 1
Cor. 10:11: "All . . . things happened to them in
figure."
Reply to Objection 1: The ceremonial precepts are not figurative in
the same way as the judicial precepts, as explained above.
Reply to Objection 2: The Jewish people were chosen by God that
Christ might be born of them. Consequently the entire state of that
people had to be prophetic and figurative, as Augustine states
(Contra Faust. xxii, 24). For this reason even the judicial
precepts that were given to this people were more figurative that those
which were given to other nations. Thus, too, the wars and deeds of
this people are expounded in the mystical sense: but not the wars and
deeds of the Assyrians or Romans, although the latter are more famous
in the eyes of men.
Reply to Objection 3: In this people the direction of man in regard
to his neighbor, considered in itself, was subject to reason. But in
so far as it was referred to the worship of God, it was above reason:
and in this respect it was figurative.
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