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.^[1]

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.

He who wallows and sinks in mud pits falls into the snares of treachery. For the people sat down to eat and drink, and they demanded that gods be made for them. Whence the Lord teaches that he who gives his soul over to these two types of shameful deeds is divested of a garment not of wool but of living virtue, for the cloak of virtue is not temporal but eternal.

Therefore just as the people are God’s when they do not sin but are no longer said to be his when they sin, so also the feats are the feats of sinners when they are hated by the Lord’s soul, but when they are ordained by the Lord, they are called the Lord’s.

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.^[1]

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?^[1]

Moses resisted God and prevented him from destroying his people when God said to him: Let me alone, that I may strike this people. Just see the power of Moses! What does God say to him? Let me alone; you are compelling me, your prayers, as it were, restrain me; your prayers hold back my hand. I shoot an arrow; I hurl a javelin; and your prayers are the shield of the people. Let me alone that I might strike down this people. Along with this, consider the compassionate kindness of God. When he says, Let me alone, he shows that if Moses will continue to importune him, he will not strike. If you, too, will not let me alone, I shall not strike; let me alone, and I shall strike. In other words, what does he say? Do not cease your persistent entreaty, and I shall not strike.

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.^[1] 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,^[1] 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.^[1] 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.^[2] 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 pulverized the calf and made them drink it in the waters of testing, so that all who had lived to worship the calf would die by drinking it.

Moses ground the head of the golden calf into powder and cast it into water and gave it to the people to drink—for their hearts were fat with gross faithlessness—so that their hearts might be softened and they might embrace the keenness of faith. Finally, the woman who grinds well will be accepted, but she who grinds poorly will be rejected.^[1]

Therefore perhaps that calf, being ground to powder, was cast into the water and given to the children of Israel to drink, that so the body of ungodliness might be swallowed up by Israel.

For Moses ground down the calf’s head, and sprinkled it upon the water, and made the children of Israel drink it. All the unbelieving are ground: they believe by degrees; and they are drunk by the people of God and pass into Christ’s body.

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. See also

Behold true and perfect charity: he ordered the death of a few people in order to save six hundred thousand, with the women and children excepted. If he had not been aroused with zeal for God to punish a few men, God’s justice would have destroyed them all.

To put the sword on the thigh is to prefer the zeal for preaching to the pleasures of the flesh, so that when one is zealous for speaking of holy matters, he must be careful to overcome forbidden temptations. To go from gate to gate is to hasten with rebuke from vice to vice, whereby death enters the soul. To pass through the midst of the host is to live with such perfect impartiality within the church as to rebuke the faults of sinners and not to turn aside to favor anyone. Therefore it is properly added: Let every man kill his brother and friend and neighbor; that is, a man kills brother and friend and neighbor when, discovering what should be punished, he does not refrain from using the sword of reproof, even in the case of those whom he loves for his kinship with them.

Therefore we must consider well when we desist from chiding the wicked, how sinful it is to maintain peace with the very wicked, if so great a prophet offered to God, as it were, in sacrifice, the fact that he had aroused the enmities of the wicked against himself in behalf of the Lord. This is the reason that the tribe of Levi, when it took up the sword and passed through the midst of the host and did not spare the sinners who were to be smitten, is said to have consecrated its hand to God. Hence Phinehas, spurning the favor of his fellow countrymen, smote those associated with the Midianites and by his own wrath appeased the wrath of God.

By a threefold confession Peter blotted out his threefold denial.^[1] 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^[1] and refused to believe that his sepulcher was found.^[2] 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.

The greater the sin, the more worthy must be the prayers that are sought. For it was not any one of the common people who prayed for the Jewish people, but Moses, when forgetful of their covenant they worshiped the head of a calf. Was Moses wrong? Certainly he was not wrong in praying, who both merited and obtained that for which he asked. For what should such love not obtain as that of his when he offered himself for the people and said, And now, if you will forgive their sin, forgive; but if not, blot me out of the book of life. We see that he does not think of himself, like a man full of fancies and scruples, whether he may incur the risk of some offense, as Novatian says he dreads that he might. But rather, thinking of all and forgetful of himself, he was not afraid lest he should offend, so that he might rescue and free the people from danger and offense.

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.^[1] 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^[2] or by too great severity embitter those who are naturally mild. See also

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.

In this passage, he teaches him the art of educating. And well he might, for it was through Moses, in fact, that the Lord of the ancient people was the educator of his children. It is in his own person, however, face to face, that he is the guide of the new people.

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.