Whether the Precepts of the Decalogue Are Suitably Formulated?
Objection 1: It would seem that the precepts of the decalogue are
unsuitably formulated. Because the affirmative precepts direct man to
acts of virtue, while the negative precepts withdraw him from acts of
vice. But in every matter there are virtues and vices opposed to one
another. Therefore in whatever matter there is an ordinance of a
precept of the decalogue, there should have been an affirmative and a
negative precept. Therefore it was unfitting that affirmative
precepts should be framed in some matters, and negative precepts in
others.
Obj. 2: Further, Isidore says (Etym. ii, 10) that every law is based
on reason. But all the precepts of the decalogue belong to the Divine
law. Therefore the reason should have been pointed out in each
precept, and not only in the first and third.
Obj. 3: Further, by observing the precepts man deserves to be
rewarded by God. But the Divine promises concern the rewards of the
precepts. Therefore the promise should have been included in each
precept, and not only in the second and fourth.
Obj. 4: Further, the Old Law is called "the law of fear," in so far
as it induced men to observe the precepts, by means of the threat of
punishments. But all the precepts of the decalogue belong to the Old
Law. Therefore a threat of punishment should have been included in
each, and not only in the first and second.
Obj. 5: Further, all the commandments of God should be retained in
the memory: for it is written (Prov. 3:3): "Write them in the tables
of thy heart." Therefore it was not fitting that mention of the
memory should be made in the third commandment only. Consequently it
seems that the precepts of the decalogue are unsuitably formulated.
_On the contrary,_ It is written (Wis. 11:21) that "God made all
things, in measure, number and weight." Much more therefore did He
observe a suitable manner in formulating His Law.
_I answer that,_ The highest wisdom is contained in the precepts of
the Divine law: wherefore it is written (Deut. 4:6): "This is your
wisdom and understanding in the sight of nations." Now it belongs to
wisdom to arrange all things in due manner and order. Therefore it
must be evident that the precepts of the Law are suitably set forth.
Reply Obj. 1: Affirmation of one thing always leads to the denial of
its opposite: but the denial of one opposite does not always lead to
the affirmation of the other. For it follows that if a thing is
white, it is not black: but it does not follow that if it is not
black, it is white: because negation extends further than
affirmation. And hence too, that one ought not to do harm to another,
which pertains to the negative precepts, extends to more persons, as
a primary dictate of reason, than that one ought to do someone a
service or kindness. Nevertheless it is a primary dictate of reason
that man is a debtor in the point of rendering a service or kindness
to those from whom he has received kindness, if he has not yet repaid
the debt. Now there are two whose favors no man can sufficiently
repay, viz. God and man's father, as stated in _Ethic._ viii, 14.
Therefore it is that there are only two affirmative precepts; one
about the honor due to parents, the other about the celebration of
the Sabbath in memory of the Divine favor.
Reply Obj. 2: The reasons for the purely moral precepts are manifest;
hence there was no need to add the reason. But some of the precepts
include ceremonial matter, or a determination of a general moral
precept; thus the first precept includes the determination, "Thou
shalt not make a graven thing"; and in the third precept the
Sabbath-day is fixed. Consequently there was need to state the reason
in each case.
Reply Obj. 3: Generally speaking, men direct their actions to some
point of utility. Consequently in those precepts in which it seemed
that there would be no useful result, or that some utility might be
hindered, it was necessary to add a promise of reward. And since
parents are already on the way to depart from us, no benefit is
expected from them: wherefore a promise of reward is added to the
precept about honoring one's parents. The same applies to the precept
forbidding idolatry: since thereby it seemed that men were hindered
from receiving the apparent benefit which they think they can get by
entering into a compact with the demons.
Reply Obj. 4: Punishments are necessary against those who are prone
to evil, as stated in _Ethic._ x, 9. Wherefore a threat of punishment
is only affixed to those precepts of the law which forbade evils to
which men were prone. Now men were prone to idolatry by reason of the
general custom of the nations. Likewise men are prone to perjury on
account of the frequent use of oaths. Hence it is that a threat is
affixed to the first two precepts.
Reply Obj. 5: The commandment about the Sabbath was made in memory of
a past blessing. Wherefore special mention of the memory is made
therein. Or again, the commandment about the Sabbath has a
determination affixed to it that does not belong to the natural law,
wherefore this precept needed a special admonition.
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