Hold fast to God, the one true good

On Saturday of the Second Week of Lent our Church invites us to first read and reflect on a passage from the book of Exodus (20:1-17) entitled "The Law is given on Mount Sanai". Our treasure, which follows, is from a treatise on Flight from the World by Saint Ambrose, bishop. Saint Ambrose was born of a Roman family at Trier about the year 340. He studied at Rome and served in the imperial government at Sirmium. In 374, while, living in Milan, he was elected bishop of the city by popular acclaim and ordained on December 7. He devotedly carried out his duties and especially distinguished himself by his service to the poor, and as an effective pastor and teacher of the faithful. He strenuously guarded the laws of the church and defended orthodox teaching by writings and actions against the Arians. He died on Holy Saturday, April 4, 397. Saint Ambrose is a Doctor of the Church. Saint Ambrose's concept of "Flight from the World" isn't a call for monasticism or a complete withdrawal from society, but rather a spiritual detachment from worldly concerns and attachments. The core message is to find solace and strength in God, to "take refuge" in Him, and to live in a way that is pleasing to Him. Ambrose emphasizes the importance of holding fast to God with one's soul, heart, and strength, allowing oneself to be guided by faith and not outward show. The goal is to experience God's light, glory, and supernatural joy, which are found in Him.  The Book of Exodus, the second book of the Pentateuch, takes its name from a Greek word meaning "departure," highlighting the defining event of Israel's history: the Lord's deliverance of His people from slavery in Egypt. Its Hebrew title, Shemoth — "Names" — comes from its opening line, reminding us that God's saving work unfolds within real history, among real persons whom He knows and calls. Exodus continues the sacred story where Genesis ends. The descendants of Jacob, once welcomed in Egypt, find themselves oppressed and enslaved. Into this suffering, God reveals Himself not as distant, but as the One who hears the cry of His people. Through Moses, He performs mighty works, freeing Israel and leading them through the Red Sea — an event the Church has long recognized as a powerful foreshadowing of Baptism and redemption. Yet liberation is only the beginning. At Mount Sinai, God establishes His covenant with Israel. The Law (torah) given through Moses is not merely a set of rules but the framework of a relationship. God saves first; then He teaches His people how to live in the freedom He has given. The moral, civil, and ritual laws form Israel into a holy nation, called to reflect God's own holiness before the world. A striking portion of Exodus is devoted to the tabernacle, the portable sanctuary where God chooses to dwell among His people. This reveals the deeper purpose of salvation: communion. God does not simply rescue Israel from something — He rescues them for something — life in His presence. Even when Israel falls into rebellion, we witness repentance, covenant renewal, and divine mercy. The book culminates with the construction of the tabernacle and the descent of the cloud, the visible sign of God's glorious presence. In Exodus, we see the foundations of Israel's identity: a people redeemed, covenanted, instructed, and indwelt by God. For Catholics, the book speaks not only of ancient history but of the enduring pattern of salvation: God delivers, God binds Himself to His people, God teaches, and God remains with them.