I have already explained the time to which the Prophet alludes, when the seed of Abraham began to be tyrannically oppressed by the Egyptians. For God here assumes the character of a traveler when he says that he passed by. For he had said that the Jews and all the Israelites were like a girl cast forth and deserted. Now, therefore, he adds, that this spectacle met him as he passed by: as those who travel cast their eyes on either side, and if anything unusual occurs they attend and consider it; meanwhile God declares that he was taking care of his people. And truly the matter is sufficiently evident, since he seemed to have neglected those wretched ones, while he had wonderfully assisted them. For they might have perished a hundred times a-day, and if he had not taken notice of them, they had not dragged out their life to the end. That celebrated sentence is well known — I have seen, I have seen, the affliction of my people. When he sent for Moses and commanded him to liberate the people, he prefaces it in this way, I have seen, I have seen. (Exodus 3:7) Hence he had long ago seen, though he seemed to despise them by shutting his eyes. There is no doubt that the doubling of the word here means that God always watched for the safety of this desperate people, although he did not assist them directly: he now means the same thing when he says, that he passed by: I passed by, then, near thee, and saw thee defiled with blood. That spectacle could not turn away God’s eyes; for whatever is contrary to nature excites horror. God therefore here shows how compassionate he was towards the people, because he was not horrified by that disgraceful foulness, when he saw the infant so immersed in its own gore without any shape. As to the following phrase, I said to thee, he does not mean that he spoke openly so that the people heard his voice, but he announces what he had determined concerning the people. The expression, live in thy blood, may indeed be taken contemptuously, as if God had grudged moving his hand, lest the very touch should prove contagious; for we do not willingly touch any putrid gore. The words, live in thy blood, may be thus explained, since at first God did not deign to take care of the people. But it is evident from the context, that God here expresses the secret virtue by which the people was preserved contrary to the common feelings. For if we consider what has been previously said, the people surely had not lived a single day, unless it had received rigor from this voice of God. For if a new-born child is cast out, how can it bear the cold of the night? surely it will instantly expire: and I have already said that death is prepared for infants, unless their navel-string be cut. Since therefore a hundred deaths encompassed the people, they could never have continued alive, had not the secret voice of God sustained them.

God therefore in commanding them to live, already shows that he was willingly and wonderfully preserving them amidst various kinds of death. As it is said in the 68th psalm, (Psalm 68:20,) “In his hands are the issues of death,” so that death is converted into life: since he is the sovereign and lord of both. But this phrase is doubled, since the people were afflicted in Egypt for no short period. But if that tyranny had endured only a few years, they must have been consumed. But their slavery was protracted to many years: whence that remarkable wonder occurred, that their remembrance and their name were not often cut off. We see then that God has reason enough to speak that sentence in which the safety of the people was included, live in thy bloods, live in thy bloods. The fact itself shows the people to have been preserved, since it pleased God. The history which Moses relates in the book of Exodus is a glass in which we may behold the living image of that life of which we have made mention as drawing its whole vigor from the secret good pleasure of God. Now the reason is asked why God did not openly and directly take up his people, and treat them as kindly as he did during their youth? The reason is sufficiently manifest, since if the people had been freed at the very first, the memory of the benefit would have by and by vanished away, and God’s power would have been more obscure. For we know that men, unless thoroughly convinced of their own misery, never acknowledge that they have obtained safety through God’s pity. The people then thought so to live, as always to have death before their eyes — nay, as if they were bound by the chains of death. It lived, then, in bloods, that is, in the tomb, like a carcass remaining in its own putridness, and its life in the meantime lying hid: so it happened to the sons of Abraham. Now then we understand God’s intention why he did not raise up the children of Abraham with grandeur from the beginning, but suffered them to drag out a miserable life, and to be steeped in the very pollution of death. It now follows —