The Law, Gift of the Covenant
At the heart of the Old Testament stands the Law that God gave to Israel through Moses. The Hebrew word that names it, torah (תּוֹרָה), means first of all instruction, teaching: the Law is the way God trains his people to live. Before unfolding its content, commandment by commandment, one must see what it is as a whole, where it comes from, how it divides, and toward what it tends.
An Instruction That Gives Life
The Law is first a gift, and Israel receives it as a grace. It lights the road, it makes wise, it gives life to the one who keeps it. “The law of the Lord is perfect: it restores life to the soul. The charter of the Lord is sure: it makes the simple wise.” Psalm 19:8 The believer meditates on it with love, as a light set upon his steps. “Your word is a lamp for my steps, a light on my path.” Psalm 119:105 And this word stays within reach of all, shut up neither in heaven nor beyond the seas, but near, offered, ready to be put into practice. “For the word is very near you, in your mouth and in your heart, that you may put it into practice.” Deuteronomy 30:14 The Law thus traces a path of life: it tells man how to answer God and live in accord with him.
Grace Before the Commandment
The Law does not fall from a silent sky: it comes after a deliverance. Before commanding anything, God recalls what he has done. The ten words open on a salvation already given: “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery.” Exodus 20:2 Only then comes “you shall have no other gods.” The order is decisive: God saves first, then he gives his Law. Israel therefore does not obey to win its freedom, it obeys because it has received it; the Law is the answer of a people already redeemed, the form its gratitude takes. It is the terms of the covenant, by which God binds himself to his people and his people to him: “I will be your God, you will be my people.” To keep the Law is to remain in this covenant, to live as sons of the one who set them free.
The Three Kinds of Precepts
The Law gathers commandments of different natures, and the Church, with Saint Thomas Aquinas, distinguishes them into three kinds. The moral precepts state good and evil in themselves: they hold always and for all, for they rejoin what the reason and conscience of every man already perceive, that natural law inscribed in the heart. The Decalogue is their summit: to honor God, to respect life, marriage, the goods and the truth of the neighbor. These precepts do not pass away, because the good they command does not change.
The ceremonial precepts order worship: the sacrifices, the priesthood of Aaron, the sanctuary, the clean and the unclean, the feasts and the sabbath. They ordered the way Israel was to draw near to God and serve him, and they bore beforehand, in figures, the mystery that would come. The judicial precepts ordered the social life of the people: the justice of the courts, property, debts, the protection of the poor, the widow, the orphan and the stranger, the year of the land’s rest and the jubilee. They made Israel a just society, in the image of the holiness of its God. This distinction is no scholarly subtlety: it is the key that lets one read the Law without confusing its parts, and understand, later, what abides and what finds its term in Christ.
A Holy Law, Which Prepares for Christ
The Law is good, for it comes from God and states his will. Scripture declares it holy without reserve. “So the Law is holy, and the commandment is holy, righteous, and good.” Romans 7:12 But it has its measure and its time. In showing the good to be done, it also reveals the evil committed, and it awakens the conscience of sin without giving of itself the strength to overcome it. It thus prepares one to receive a salvation it announces without procuring it, holding the people as a tutor holds the child, until the coming of the one toward whom it leads. “So the Law was our guardian until Christ came, so that we might be justified by faith.” Galatians 3:24 The Law is therefore a stage willed by God, a pedagogy that opens onto something greater than itself.
The Whole Law Holds in Love
Beneath the multitude of its precepts, the Law has a single heart, and that heart is love. It asks that God be loved with the whole being: “You shall love the Lord your God with all your heart, with all your soul, and with all your strength.” Deuteronomy 6:5 And it asks that the neighbor be loved as oneself: “You shall love your neighbour as yourself. I am the Lord.” Leviticus 19:18 Christ will take up these two words of the Law itself to state all that it contains: “On these two commandments hang the whole Law and the Prophets.” Matthew 22:37-40 This is why he comes not to undo the Law, but to bring it to its fulfillment, revealing its deepest sense and giving the grace to live it. “Do not think that I have come to abolish the Law or the Prophets: I have not come to abolish them, but to fulfil them.” Matthew 5:17 The articles that follow unfold one by one what the Law contains, from the Decalogue to worship, from social justice to its completion in Christ.