“Bitter signs had accompanied [Israel] as far as the [Red] Sea so that they would fear [God]. And blessed wonders surrounded [Israel] in the desert waste so that they would be reconciled [to him]. But for want of faith [Israel] rejected [the signs] with the feeble excuse: "As for the man Moses who brought us out, we do not know what has become of him." They no longer considered the triumphs that had accompanied them. They only saw that Moses was not near. And so, with this as a convenient excuse, they could draw near to the paganism of Egypt. Therefore Moses was not seen by them for a while, so that the calf could be seen with them [and] so that they could worship openly what they had been worshiping in their hearts.When their paganism came out of hiding and into the open, Moses also came out of hiding and into the open to deliver openly the penalty to those whose paganism had become unrestrained beneath the holy cloud that overshadowed them. God deprived the flock of its shepherd for forty days, so that it would show that it trusted securely in the calf as the god that had pastured it with every delight. It made as its shepherd a calf which could not even graze! Moses, who inspired fear in them, was taken away from them, so that idolatry, which fear of Moses had quieted in their hearts, would cry out from their own mouths. And they did cry out: "Make gods for us to lead us."”

“Now this is the first lust which conquered the world, and because of it the first transgression of the law took place. It destroyed the people in the wilderness by penalties of all kinds; from the table of lust they rose up and worshipped a dead calf. Incited thereby they were ungrateful for all the acts of grace which had been shewn unto them.”

“Of old, the Word educated through Moses and after that through the prophets; even Moses was in fact a prophet. For the law was the education of children difficult to control. "Having eaten their fill," Scripture says, "they got up to play," using a Greek word which means not food but cattle fodder, because of their irrational gorging.And since they were continually filling themselves without obeying reason and playing without listening to reason, the law and fear followed them to restrain them from sin and to encourage them to reform themselves.”

“But he who has engulfed and plunged himself in such wallowing places, falls also into the snare of unbelief; for the people sat down to eat and to drink, and required that gods should be made for them. Hereby the Lord teaches us that he who gives up his soul to these two kinds of vices, is stript of the garment, not of a woollen vest, but of living virtue; that clothing which is not temporal but eternal.”

“And together with the testimony of the Word we may also see from the fact itself how they came to offer praises before the calf in the wilderness, "The people sat down to eat and to drink, and rose up to play;" until food had entered in blasphemies did not go forth, and until wine had been poured into them they were not clothed with the fornication which is against God.”

“But it must be carefully noted what it means that the rich man placed in the fire asks for his tongue to be cooled. For it is the custom of sacred Scripture sometimes to say one thing, but to indicate another by that same saying. Now above the Lord had described this proud rich man not as given to talkativeness, but as feasting excessively. And He did not narrate that he sinned by talkativeness, but that he sinned by pride and greed through gluttony. But because talkativeness usually abounds at feasts, he who is said to have feasted wickedly here is reported to burn more grievously in his tongue in hell. For the sin of talkativeness first serves those who feast wickedly, and after talkativeness the levity of jesting also follows. For that jesting follows gluttony, sacred Scripture testifies, which says: "The people sat down to eat and drink, and they rose up to play." But before the body is moved to play, the tongue is moved to jokes and empty words.”

“[Daniel 9:24-27] "'Seventy weeks are shortened upon thy people and upon thy holy city, that transgression may be finished, and sin may have an end, and iniquity may be abolished, and everlasting justice may be brought to bear, and that the vision and prophecy may be fulfilled that the Holy One of the saints may be anointed. Know therefore and take note that from the going forth of the word to build up Jerusalem again, unto Christ the prince, there shall be seven weeks and sixty-two weeks, and the street shall be built again, and the walls, in distressing times. And after sixty-two weeks Christ shall be slain, and (the people that shall deny Him) shall not be His. And a people, with their leader that shall come, shall destroy the city and the sanctuary. And the end thereof shall be devastation, and after the end of the war there shall be the appointed desolation. And he shall confirm the covenant with many in one week; and in the middle of the week both victim and sacrifice shall fail. And there shall be in the Temple the abomination of desolation, and the desolation shall continue even unto the consummation and the end.'" Because the prophet had said, "Thou didst lead forth Thy people, and Thy name was pronounced upon Thy city and upon Thy people," Gabriel therefore, as the mouthpiece of God, says by implication: "By no means are they God's people, but only thy people; nor is Jerusalem the holy city of God, but it is only a holy city unto thee, as thou sayest." This is similar to what we read in Exodus also, when God says to Moses, "Descend, for thy people have committed sin" (Exodus 32:7). That is to say, they are not My people, for they have forsaken Me. And so, because thou dost supplicate for Jerusalem and prayest for the people of the Jews, hearken unto that which shall befall thy people in seventy weeks of years, and those things which will happen to thy city...”

“So these sinners undergo a contrary experience: their necks which they fatally raised against the Lord are subjected to his sweet yoke with the humility which brings salvation. We recall that this often befell persecutors, so that having earlier maintained their idols by the most sacrilegious compulsion, they became proclaimers of our most holy religion.”

“When he wished that [the fig tree] be uprooted, the event was similar to that earlier one, when the Father said to Moses, "Permit me to destroy the people." He [thus] gave him a reason to intercede with him. Here too he showed the vinedresser that he wished to uproot it. The vinedresser made known his plea, and the merciful one showed his pity, that if, in a further year, [the fig tree] did not yield fruit, it would be uprooted.”

“On another occasion God said to Moses, "Let me alone … that I may consume this people," showing by the words "let me alone" that he can be withheld from doing what he threatens. The prayers of his servant hindered his power. Who, think you, is there now under heaven able to stay God's wrath, to face the flame of his judgment and to say with the apostle, "I could wish that I myself were accursed for my brethren"?”

“And in case you should suppose that he acted like this more from necessity than from charity, God actually offered him another people: "And I will make you," he said, "into a great nation," so leaving himself free to eliminate those others. But Moses wouldn't accept this: he sticks to the sinners; he prays for the sinners. And how does he pray? This is a wonderful proof of his love, brothers and sisters. How does he pray? Notice something I've often spoken of, how his love is almost that of a mother. When God threatened that sacrilegious people, Moses' maternal instincts were roused, and on their behalf he stood up to the anger of God. "Lord," he said, "if you will forgive them this sin, forgive; but if not, blot me out from the book you have written." What sure maternal and paternal instincts, how sure his reliance, as he said this, on the justice and mercy of God! He knew that because he is just he wouldn't destroy a just man, and because he is merciful he would pardon sinners.”

“By his very love and charm he begs the Lord to temper his justice with a little gentleness, so that he can be prevailed upon by those sinners with whom he was known to be justly angry. But we must notice that he did not say, "Change your ways wholly" but "Change your ways a little," for this is more profitable to us when some lash of tribulation afflicts us. Often when admonished we can gain pardon for our sins by a most wholesome conversion.”

“Though we sometimes hear the expression "God changed his mind" or even read in the figurative language of Scripture that "God repented," we interpret these sayings not in reference to the decisions determined on by almighty God but in reference to the expectations of man or to the order of natural causes.”

“For if we should designate a number which signifies the law, what will it be except ten? For indeed we hold it as most certain that the Decalogue of the law, that is, those very well known ten commandments, were first written by the finger of God on two stone tablets. But the law, when grace gives no aid, makes transgressors and exists only in the letter. For because of this especially the apostle says, "The letter kills, but the spirit gives life." Therefore let the spirit be added to the letter so that the letter may not kill him to whom the spirit does not give life, but that we may practice the commandments, not by our own strength but by the gift of the Savior.”

“And Moses broke their tablet, having written for them, as it were, certain words; just as a schoolmaster would do, who having taken up the writing tablet and found it badly written, throws away the tablet itself, desiring to show great anger; and if he has broken it, the father is not angry. For he indeed was busy writing, but they were not attending to him. Turning themselves other ways, [they] were committing disorder. And as in school they strike each other, so also on that occasion he bade them strike and slay each other.”

“Moses ground the head of the golden calf to powder, and cast it into water, and made the people drink of it; for their heart was hardened by the greatness of their perfidy, and he did thus that it might be softened and made refined by faith. Lastly, that woman who grinds meal well and fine shall be taken, but she who grinds ill shall be left.”

“The sons of Levi, who rallied to Moses with drawn swords, attacked them. But the sons of Levi did not know whom they should kill, because those who had worshiped mixed with those who had not worshiped. But the One for whom distinctions are easy to make separated those who committed idolatry from those who had not, so that the innocent would be grateful that their innocence had not escaped the notice of the just one, and the guilty would be brought to justice because their crime had not escaped the judge.”

“Let them hear how Moses, when he saw that God was angry with His people, and commanded swords to be taken for executing vengeance, declared those to be on God's side who should smite the crimes of the offenders without delay, saying, If any man is the Lord's, let him join himself to me; put every man his sword upon his thigh; go in and out from gate to gate through the midst of the camp, and slay every man his brother and friend and neighbour. For to put sword upon thigh is to set earnestness in preaching before the pleasures of the flesh; so that, when any one is earnest to speak holy words, he must needs have a care to subdue illicit suggestions. But to go from gate to gate is to run to and fro with rebuke from vice to vice, even to every one by which death enters in unto the soul. And to pass through the midst of the camp is to live with such impartiality within the Church that one who reproves the sins of offenders turns aside to shew favour to none. Whence also it is rightly added, slay every man his brother and friend and neighbour. He in truth slays brother and friend and neighbour who, when he finds what is worthy of punishment, spares not even those whom he loves on the score of relationship from the sword of his rebuke. If, then, he is said to be God's who is stirred up by the zeal of divine love to smite vices, he surely denies himself to be God's who refuses to rebuke the life of the carnal to the utmost of his power.”

“And that He might increase in them this fear, immediately, by the mouth of offence, the rod of His chastisement was revealed, and after the offence the Chastiser gave them no respite, because their servitude was not worthy of His longsuffering. Above their head the rod of justice hung continually, and immediately they committed sin they were chastened, and at the time of their offence they were beaten, and at the entrance of the path of their sins they forthwith received rebuke; for longsuffering teacheth the foolish servant contempt, and in order that that stupid nation, which in the manner of an evil-doing servant, sat in the house of God, might not [learn] contempt, the Chastiser took away longsuffering, especially when they went forth from Egypt. And we must also understand the object of that swift punishment in another way, and that there was not longsuffering as regardeth the correction of their sins; for God the Teacher took the people, like a child, from Egypt their nurse, that He might deliver unto them the doctrine of His knowledge, and might teach them the instruction of His wisdom. But the people, in their ignorance, when instruction had been delivered unto them, forgot it, and they never kept in remembrance the meditation of the commandments of God, and they were frequently punished with severity, so that, if it were only through fear of chastisement, they might lay hold upon the remembrance of instruction. The man who gathered sticks on the Sabbath day was stoned by all the congregation; and the earth opened and swallowed up others who were called by Moses, and who scorned him and came not; and fire went forth suddenly, and burnt up the bodies of others who thought lightly of his priestly office, and who sought honour for themselves; and others, who in the guise of paying honour, brought strange fire out of season, were burnt up by a tongue of fire which went forth from the tabernacle, and they perished; and others, because they asked for flesh and rejected the bread of angels, were tortured by the indigestion which came upon them; and others who went astray as concerning the calf, were pierced through by the swords of the Levites; and others, who were the cause of the revolt at the waters of trial were set apart for destruction; and others who murmured against the Lord perished by fiendish snakes; and likewise they all, because they strove against going into the land of promise, came to an end and were destroyed in the wilderness. To these offences, then, these punishments were united, and together with each act of wickedness a punishment straightway sprang up by its side, so that evil deeds might be suppressed by stripes, and sins by vengeance, and so that the people might be like a child who feareth the teacher who giveth him instruction, and that it might tremble before the Judge who would beat them like a wrongdoing slave.”

“It is therefore to be well weighed, when there is rest from chiding, how culpably peace is kept with the worst of men, if so great a prophet offered this as a sacrifice to God, that he excited the enmities of the wicked against himself for the Lord. Hence it is that the tribe of Levi, when they took their swords and passed through the midst of the camp because they would not spare the sinners who were to be smitten, are said to have consecrated their hands to God. Hence Phinehas, spurning the favour of his fellow-countrymen when they sinned, smote those who came together with the Midianites, and in his wrath appeased the wrath of God.”

“By a threefold confession Peter blotted out his threefold denial. If Aaron committed sacrilege by fashioning molten gold into the head of a calf, his brother's prayers made amends for his transgressions. If holy David, meekest of men, committed the double sin of murder and adultery, he atoned for it by a fast of seven days.”

“What reproaches Moses had to bear from his people! But when the Lord would have avenged him on those who reviled him, he often used to offer himself for the people that he might save them from the divine anger. What gentle words he used to address the people, even after he was wronged! He comforted them in their labors, consoled them by his prophetic declarations of the future and encouraged them by his works. And though he often spoke with God, yet he was inclined to address men gently and pleasantly. Worthily was he considered to stand above all men. For they could not even look on his face and refused to believe that his sepulcher was found. He had captivated the minds of all the people to such an extent that they loved him even more for his gentleness than they admired him for his deeds.”

“For such is the compassion of the saint that he thinks death with his children sweeter than life without them. He will also make the special season his advocate and shelter himself behind the sacred festival of the Passover and will remind the emperor of the season when Christ remitted the sins of the whole world.”

“He sought to imitate the shepherd who would, he knew, carry on his shoulders even the wandering sheep. "The good shepherd"—these are the Lord's own words—"lays down his life for the sheep." One of his disciples can wish to be anathema from Christ for his brothers' sake, his kinsmen according to the flesh who were Israelites. If then Paul can desire to perish that the lost may not be lost, how much should good parents not provoke their children to wrath or by too great severity embitter those who are naturally mild.”

“What a holy man, most worthy of all praise! When he came down from Mt. Sinai to the camp and saw the people exultantly and sacrilegiously posturing before the idol, he was roused to anger, broke the tablets in front of them and ordered one or other of them to be slain by the sword. But when comprehensive disaster loomed, he prayed that he himself should be destroyed rather than that the entire nation should perish. Both attitudes were devoted and splendid. Moses was right to converse with the divine clemency, for he loved to carry out its decrees. At the same time that power is revealed by which we often escape the punishment of deserved death through the prayers of the saints. Not that anyone can change the Lord's dispositions, but [we] must realize that the outcome is foreknown by him.”

“The exercise of the gift of piety consists in the abundance of interior compassion. Of this it is said in Ecclesiasticus: "These are men of mercy, whose acts of piety have not failed; with their seed good things endure." How great was the piety of Moses! Who loved the people provoking the Lord and prayed to the Lord for them saying: "Hear me, Lord, this people has sinned: either forgive this people this offense, or if you do not, blot me out of your book which you have written." Bernard gives the example of a woman who has her little child and is outside the house. If it were said to her: leave your little child outside the house, and you enter the house; she would not want to enter the house, such that the child would remain outside. So Moses willed that the Lord would forgive the people their sin, or that He would blot him from the book of life.”

“Thus is it written: "The Lord therefore struck the people for their guilt on the occasion of the calf which Aaron had made." What greater and more manifest judgment could God have made regarding sinners than that punishment immediately follow their sins? Yet, since all were guilty, why was not condemnation visited on all? Because the good Lord struck some with the swords of his sentence in order to correct others by example and to prove to all at the same time, his judgment by correcting, his love by pardoning. When he punished, he judged; when he pardoned, he loved. His judgment and love were unequal: his love was more evident than was his severity.”