# Nicene and Post-Nicene Fathers: Series II/Volume X/Works/On the Duties of the Clergy/Book III/Chapter 15

Chapter XV.
After mentioning a noble action of the Romans, the writer shows from the deeds of Moses that he had the greatest regard for what is virtuous.
91. It is related as a memorable deed of a Roman general, that when the physician of a hostile king came to him and promised to give him poison, he sent him back bound to the enemy. In truth, it is a noble thing for a man to refuse to gain the victory by foul acts, after he has entered on the struggle for power. He did not consider virtue to lie in victory, but declared that to be a shameful victory unless it was gained with honour.
92. Let us return to our hero Moses, and to loftier deeds, to show they were both superior as well as earlier. The king of Egypt would not let the people of our fathers go. Then Moses bade the priest Aaron to stretch his rod over all the waters of Egypt. Aaron stretched it out, and the water of the river was turned into blood. None could drink the water, and all the Egyptians were perishing with thirst; but there was pure water flowing in abundance for the fathers. They sprinkled ashes toward heaven, and sores and burning boils came upon man and beast. They brought down hail mingled with flaming fire, and all things were destroyed upon the land. Moses prayed, and all things were restored to their former beauty. The hail ceased, the sores were healed, the rivers gave their wonted draught.
93. Then, again, the land was covered with thick darkness for the space of three days, because Moses had raised his hand and spread out the darkness. All the first-born of Egypt died, whilst all the offspring of the Hebrews was left unharmed. Moses was asked to put an end to these horrors, and he prayed and obtained his request. In the one case it was a fact worthy of praise that he checked himself from joining in deceit; in the other it was noteworthy how, by his innate goodness, he turned aside from the foe those divinely ordered punishments. He was indeed, as it is written, gentle and meek. He knew that the king would not keep true to his promises, yet he thought it right and good to pray when asked to do so, to bless when wronged, to forgive when besought.
94. He cast down his rod and it became a serpent which devoured the serpents of Egypt; this signifying that the Word should become Flesh to destroy the poison of the dread serpent by the forgiveness and pardon of sins. For the rod stands for the Word that is true—royal—filled with power—and glorious in ruling. The rod became a serpent; so He Who was the Son of God begotten of the Father became the Son of man born of a woman, and lifted, like the serpent, on the cross, poured His healing medicine on the wounds of man. Wherefore the Lord Himself says: “As
Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up.”
95. Again, another sign which Moses gave points to our Lord Jesus Christ. He put his hand into his bosom, and drew it out again, and his hand was become as snow. A second time he put it in and drew it out, and it was again like the appearance of human flesh. This signified first the original glory of the Godhead of the Lord Jesus, and then the assumption of our flesh, in which truth all nations and peoples must believe. So he put in his hand, for Christ is the right hand of God; and whosoever does not believe in His Godhead and Incarnation is punished as a sinner; like that king who, whilst not believing open and plain signs, yet afterwards, when punished, prayed that he might find mercy. How great, then, Moses’ regard for virtue must have been is shown by these proofs, and especially by the fact that he offered himself on behalf of the people, praying that God would either forgive the people or blot him out of the book of the living.

## Footnotes

* ↑ This affair happened in the war which Pyrrhus waged against the Roman people. Caius Fabricius was the general who refused to take advantage of the base offer.
* ↑ Cic. de Off. III. 22.
* ↑ Ex. vii. 19.
* ↑ Ex. ix. 10.
* ↑ Ex. ix. 23.
* ↑ Ex. ix. 29.
* ↑ Ex. x. 22.
* ↑ Ex. xii. 29.
* ↑ Num. xii. 3.
* ↑ Ex. vii. 12.
* ↑ S. John iii. 14.
* ↑ Ex. iv. 6, 7.
* ↑ Ex. xxxii. 32.