Whether the Precepts Referring to Knowledge and Understanding Were
Fittingly Set Down in the Old Law?
Objection 1: It would seem that the precepts referring to knowledge
and understanding were unfittingly set down in the Old Law. For
knowledge and understanding pertain to cognition. Now cognition
precedes and directs action. Therefore the precepts referring to
knowledge and understanding should precede the precepts of the Law
referring to action. Since, then, the first precepts of the Law are
those of the decalogue, it seems that precepts of knowledge and
understanding should have been given a place among the precepts of
the decalogue.
Obj. 2: Further, learning precedes teaching, for a man must learn
from another before he teaches another. Now the Old Law contains
precepts about teaching--both affirmative precepts as, for example,
(Deut. 4:9), "Thou shalt teach them to thy sons"--and prohibitive
precepts, as, for instance, (Deut. 4:2), "You shall not add to the
word that I speak to you, neither shall you take away from it."
Therefore it seems that man ought to have been given also some
precepts directing him to learn.
Obj. 3: Further, knowledge and understanding seem more necessary to a
priest than to a king, wherefore it is written (Malachi 2:7): "The
lips of the priest shall keep knowledge, and they shall seek the law
at his mouth," and (Osee 4:6): "Because thou hast rejected knowledge,
I will reject thee, that thou shalt not do the office of priesthood
to Me." Now the king is commanded to learn knowledge of the Law
(Deut. 17:18, 19). Much more therefore should the Law have commanded
the priests to learn the Law.
Obj. 4: Further, it is not possible while asleep to meditate on
things pertaining to knowledge and understanding: moreover it is
hindered by extraneous occupations. Therefore it is unfittingly
commanded (Deut. 6:7): "Thou shalt meditate upon them sitting in thy
house, and walking on thy journey, sleeping and rising." Therefore
the precepts relating to knowledge and understanding are unfittingly
set down in the Law.
_On the contrary,_ It is written (Deut. 4:6): "That, hearing all
these precepts, they may say, Behold a wise and understanding people."
_I answer that,_ Three things may be considered in relation to
knowledge and understanding: first, the reception thereof; secondly,
the use; and thirdly, their preservation. Now the reception of
knowledge or understanding, is by means of teaching and learning, and
both are prescribed in the Law. For it is written (Deut. 6:6): "These
words which I command thee . . . shall be in thy heart." This refers
to learning, since it is the duty of a disciple to apply his mind to
what is said, while the words that follow--"and thou shalt tell them
to thy children"--refer to teaching.
The use of knowledge and understanding is the meditation on those
things which one knows or understands. In reference to this, the text
goes on: "thou shalt meditate upon them sitting in thy house," etc.
Their preservation is effected by the memory, and, as regards this,
the text continues--"and thou shalt bind them as a sign on thy hand,
and they shall be and shall move between thy eyes. And thou shalt
write them in the entry, and on the doors of thy house." Thus the
continual remembrance of God's commandments is signified, since it
is impossible for us to forget those things which are continually
attracting the notice of our senses, whether by touch, as those
things we hold in our hands, or by sight, as those things which are
ever before our eyes, or to which we are continually returning, for
instance, to the house door. Moreover it is clearly stated (Deut.
4:9): "Forget not the words that thy eyes have seen and let them
not go out of thy heart all the days of thy life."
We read of these things also being commanded more notably in the New
Testament, both in the teaching of the Gospel and in that of the
apostles.
Reply Obj. 1: According to Deut. 4:6, "this is your wisdom and
understanding in the sight of the nations." By this we are given to
understand that the wisdom and understanding of those who believe in
God consist in the precepts of the Law. Wherefore the precepts of the
Law had to be given first, and afterwards men had to be led to know
and understand them, and so it was not fitting that the aforesaid
precepts should be placed among the precepts of the decalogue which
take the first place.
Reply Obj. 2: There are also in the Law precepts relating to
learning, as stated above. Nevertheless teaching was commanded more
expressly than learning, because it concerned the learned, who were
not under any other authority, but were immediately under the law,
and to them the precepts of the Law were given. On the other hand
learning concerned the people of lower degree, and these the
precepts of the Law have to reach through the learned.
Reply Obj. 3: Knowledge of the Law is so closely bound up with the
priestly office that being charged with the office implies being
charged to know the Law: hence there was no need for special precepts
to be given about the training of the priests. On the other hand, the
doctrine of God's law is not so bound up with the kingly office,
because a king is placed over his people in temporal matters: hence
it is especially commanded that the king should be instructed by the
priests about things pertaining to the law of God.
Reply Obj. 4: That precept of the Law does not mean that man should
meditate on God's law by sleeping, but during sleep, i.e. that he
should meditate on the law of God when he is preparing to sleep,
because this leads to his having better phantasms while asleep, in so
far as our movements pass from the state of vigil to the state of
sleep, as the Philosopher explains (Ethic. i, 13). In like manner we
are commanded to meditate on the Law in every action of ours, not
that we are bound to be always actually thinking about the Law, but
that we should regulate all our actions according to it.
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