Judgment on the statements of the ancients.
Judgment on the statements of the ancients.
§ 57. In regard to these and similar pronouncements of the fathers, the following should be observed. (1) By the word “Law,” they mean not only the moral Law but all the laws of Moses in general, even ceremonial and forensic ones; and by “Gospel,” they mean the public message that the Messiah has come. But when the question regards the proper distinction of Law and Gospel, it deals properly with the moral Law, and the word “Gospel” properly means the message of grace.
(2) Most of their points of difference properly pertain to the distinction of the Old and New Testaments; more about this in its own place [§§ 119–26].
(3) The declarations proper to this place are those in which they say that Law differs from Gospel in the diversity of their [respective] effects.
(4) Differing statements occur among the writings of the fathers, some of which still lack a suitable interpretation. So at times they state that Christ gives new commandments in the Gospel. Irenaeus (bk. 4, ch. 27): “Christ extends and broadens the Law as He prohibits not only what the Law forbids but also the desire for those things, etc. Instead of that which reads ‘Thou shalt not commit adultery’ [Exod. 20:14], He orders us not to lust [Matt. 5:28]. Instead of that which reads ‘Thou shalt not kill’ [Exod. 20:13], He forbids us even to become angry [Matt. 5:22]. Instead of saying ‘Tithe,’ He commands us to give all our substance to the poor [Matt. 19:21].”
Tertullian (Advers. Marc., bk. 4): “Christ clearly teaches us a new patience, even forbidding the chance to harm. Although the Creator allowed an eye to be demanded for an eye and a tooth for a tooth, Christ on the contrary orders us to offer the other cheek and also to give up a tunic for a shirt [Matt. 5:39–40]. Clearly Christ is adding these as supplements to the discipline of the Creator.”
Hilary (on Matthew 5): “The Law demanded that we love our neighbor and gave us license to hate our enemy. But faith orders us to love our enemies and breaks the wanton emotions of human minds with the affection of public charity. Faith not only drives away the anger which comes out of vengeance but even softens it into a love for the harmful person.”
Eusebius (Demonst. evang., bk. 1, ch. 6):
Moses surely did not give a command to kill to the people of those days as if to people who had been accustomed to defile themselves with murders. But upon those who learned this beforehand and have satisfied this commandment first, I impose another more perfect commandment, and I order that they not be overcome even by upsetting wrath, etc. For adulterers and immoral people Moses set down the Law not to commit adultery, not to have intercourse with other men, not to pursue lusts against nature; and to this he added the punishment of death for those who had not obeyed. But I want My children not even to look upon a woman with wanton desire.
Chrysostom (on Matthew, homily 16): “He ceased from bringing the old Law into the kingdom not because it was bad, but because the time had come for more perfect commandments. But if the old imperfect Law is shown in comparison with the new Law, not even this convinces one that the old is bad, etc. When He had shown that He requires of us a merit beyond the limits of the earlier righteousness, He begins to list the commandments of the new Law not simply but in comparison with the old Law.”