Jeremiah 34:13

KJV

Thus saith the LORD, the God of Israel; I made a covenant with your fathers in the day that I brought them forth out of the land of Egypt, out of the house of bondmen, saying,

KJV (with Strong's)

Thus saith {H559} the LORD {H3068}, the God {H430} of Israel {H3478}; I made {H3772} a covenant {H1285} with your fathers {H1} in the day {H3117} that I brought them forth {H3318} out of the land {H776} of Egypt {H4714}, out of the house {H1004} of bondmen {H5650}, saying {H559},

Complete Jewish Bible

"Here is what ADONAI the God of Isra'el says: 'When I brought your ancestors out of the land of Egypt, where they lived as slaves, I made this covenant with them:

Berean Standard Bible

“This is what the LORD, the God of Israel, says: I made a covenant with your forefathers when I brought them out of the land of Egypt, out of the house of slavery, saying:

American Standard Version

Thus saith Jehovah, the God of Israel: I made a covenant with your fathers in the day that I brought them forth out of the land of Egypt, out of the house of bondage, saying,

Commentary

### SUMMARY
Jeremiah 34:13 serves as a divine indictment against the people of Judah and King Zedekiah, reminding them of God's foundational act of deliverance and covenant establishment with their ancestors. The verse underscores the Lord's unwavering faithfulness in liberating Israel from Egyptian bondage and initiating a special relationship, thereby setting the stage for the subsequent condemnation of their current disobedience, particularly regarding their failure to uphold the covenant's stipulations concerning the release of Hebrew slaves.

### CONTEXT
* **Literary Context:** Jeremiah 34:13 is embedded within a prophetic message delivered during the Babylonian siege of Jerusalem (Jeremiah 34:1-7). The immediate context (Jeremiah 34:8-11) details King Zedekiah's initial, albeit temporary, decree to release all Hebrew slaves, a measure taken in a moment of crisis and apparent repentance. However, the people quickly reneged on this promise, re-enslaving those they had just freed. Verse 13, therefore, functions as a powerful historical and theological anchor, with God recalling His original covenant with their ancestors at the Exodus to highlight the profound hypocrisy and covenant infidelity of the present generation. This historical reminder serves to amplify the severity of their sin and justify the impending judgment described in the verses that follow (Jeremiah 34:17-22), where God declares that He will "proclaim liberty" to the sword, famine, and plague against them.
* **Historical & Cultural Context:** The setting is Jerusalem, around 588-587 BCE, under siege by Nebuchadnezzar's Babylonian army. King Zedekiah, a vassal king installed by Babylon, had rebelled, leading to the siege. The practice of slavery was common in the ancient Near East, but the Mosaic Law provided specific regulations for Hebrew slaves, mandating their release after six years of service (as detailed in [Exodus 21:2](/exodus/21-2 "Exodus 21:2 - Laws Concerning Slaves") and [Deuteronomy 15:12](/deuteronomy/15-12 "Deuteronomy 15:12 - Release of Slaves")). The "house of bondmen" refers to the oppressive chattel slavery endured by the Israelites in Egypt, a stark contrast to the more humane (though still limited) forms of servitude permitted under the Mosaic Law. The people's failure to uphold the covenant, particularly the laws regarding the poor and enslaved, demonstrated a fundamental disregard for God's character and His redemptive acts, which had established their very identity as a free people.
* **Key Themes:** This verse powerfully articulates several key themes pervasive in Jeremiah and the broader Old Testament. Firstly, it underscores **Divine Remembrance and Faithfulness**, as God recalls His past redemptive acts and the covenant He initiated. Secondly, it highlights the theme of **Covenant**, not merely as a legal document but as a relational bond, emphasizing its foundational role in Israel's identity and their responsibilities. The "covenant" referred to is primarily the Mosaic Covenant, which outlined God's laws and promises, contingent upon Israel's obedience (see [Exodus 19](/exodus/19 "Exodus 19 - The Covenant at Sinai")). Thirdly, the verse contrasts **Freedom and Bondage**, reminding Israel that their liberation from the "house of bondmen" was not just physical but also spiritual, intended to bring them into a covenant relationship with God. Finally, it implicitly introduces the theme of **Justice and Social Responsibility**, as the violation of the covenant, specifically the laws concerning the release of slaves (as seen in [Jeremiah 34:8-11](/jeremiah/34-8 "Jeremiah 34:8-11 - Zedekiah's Covenant and its Breach")), becomes a primary reason for God's judgment.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **LORD (Hebrew, _Yᵉhôvâh'_):** This is the sacred, personal name of God, often translated as "Yahweh" or "Jehovah." It derives from the root "to be," signifying "the self-Existent One" or "the Eternal." In this context, it emphasizes God's unchanging nature, His sovereignty, and His personal involvement in the history of Israel. It is the covenant-keeping God who speaks, lending immense authority and weight to His words.
* **covenant (Hebrew, _bᵉrîyth'_):** Derived from a root meaning "to cut," this term refers to a solemn agreement, compact, or treaty, often ratified by a ritual involving the cutting of animals (as seen in [Genesis 15](/genesis/15 "Genesis 15 - God's Covenant with Abram")). In Jeremiah 34:13, it refers specifically to the Mosaic Covenant established at Sinai, which defined Israel's relationship with God, outlining their obligations (laws) and His promises (blessings and curses). The term highlights the binding nature of this divine-human pact, which Israel had repeatedly violated.
* **bondmen (Hebrew, _ʻebed'_):** This word signifies a servant or slave. The phrase "house of bondmen" (Hebrew: _bayith ʻebed_) powerfully denotes a state of complete servitude and oppression. Its use here serves as a stark reminder of the dire condition from which God liberated Israel, emphasizing the magnitude of His redemptive act and the profound contrast between their former state of utter powerlessness and their new status as God's covenant people.

#### Verse Breakdown
* **"Thus saith the LORD, the God of Israel;":** This opening formula establishes the divine authority and origin of the message. It is not Jeremiah's opinion, but a direct revelation from YHWH, the covenant God who chose Israel and entered into a unique relationship with them. This immediately elevates the gravity of the subsequent declaration.
* **"I made a covenant with your fathers in the day that I brought them forth out of the land of Egypt,":** This clause serves as a historical anchor, explicitly recalling the foundational event of Israel's national identity: the Exodus. God emphasizes His active role ("I made," "I brought them forth") in initiating both their liberation and the covenant. The "fathers" refers to the generation that experienced the Exodus and received the Mosaic Law at Mount Sinai. This historical reference is not merely a nostalgic recollection but a potent reminder of the basis of God's claims on His people.
* **"out of the house of bondmen, saying,":** This phrase vividly describes the oppressive context from which Israel was delivered, emphasizing the totality of their servitude in Egypt. The repetition of "out of" underscores the definitive nature of God's redemptive act. The concluding "saying" anticipates the specific stipulations and expectations that were part of that original covenant, setting the stage for God's indictment of their current failure to uphold those very terms, particularly concerning the treatment of slaves.

#### Literary Devices
Jeremiah 34:13 employs several effective literary devices. The phrase "Thus saith the LORD" is an example of a **Prophetic Formula**, immediately signaling divine speech and lending absolute authority to the message. The verse also utilizes **Historical Allusion**, referencing the Exodus and the Sinai covenant, foundational events in Israel's history. This allusion is not merely descriptive but **Rhetorical**, serving to highlight the stark contrast between God's past faithfulness and Israel's present infidelity. The repetition of "out of the land of Egypt, out of the house of bondmen" functions as a form of **Anaphora** (or parallelism), emphasizing the completeness of their liberation and the specific nature of their former bondage, reinforcing the magnitude of God's redemptive act. This historical reminder also serves as a form of **Argument from Precedent**, where God uses His past actions to justify His current demands and impending judgment.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 34:13 powerfully connects God's historical acts of salvation with His ongoing covenant demands. It reveals a God who remembers His promises and expects His people to remember their obligations. The Exodus was not merely a physical liberation but a spiritual one, intended to bring Israel into a unique, consecrated relationship with YHWH. Their failure to uphold the covenant, particularly the laws concerning justice and the treatment of the vulnerable, demonstrated a profound disconnect from the very character of the God who freed them. This verse underscores the principle that divine grace (deliverance from Egypt) always precedes and undergirds divine law (the covenant), and that true worship involves living out the implications of that covenant in all areas of life, especially in social justice.

* [Exodus 19:4-6](/exodus/19-4 "Exodus 19:4-6 - God's Covenant Proposal")
* [Deuteronomy 5:6](/deuteronomy/5-6 "Deuteronomy 5:6 - The First Commandment")
* [Nehemiah 9:9-10](/nehemiah/9-9 "Nehemiah 9:9-10 - God's Deliverance from Egypt")

### REFLECTION AND APPLICATION
Jeremiah 34:13 is a profound reminder that our relationship with God is rooted in His initiating grace and the covenants He establishes. Just as God delivered Israel from bondage, He continually delivers us from various forms of spiritual and relational captivity. This verse challenges us to reflect on the "covenants" in our own lives – whether the covenant of grace in Christ, or the implicit covenants we make in our relationships and commitments. Are we living in faithful obedience to the God who has redeemed us? Do we remember the magnitude of His past mercies when faced with present temptations to compromise or neglect His commands, especially concerning justice and compassion for others? Our freedom in Christ is not merely for our own benefit but empowers us to live righteously and extend grace to those around us, reflecting the character of our Deliverer.

#### Questions for Reflection
* **In what ways might we, like the Israelites, forget God's past acts of deliverance and grace when faced with present challenges or temptations?**
* **How does remembering God's covenant faithfulness motivate us to greater obedience and justice in our own lives?**
* **What "bondage" has God delivered you from, and how does that liberation call you to live differently in your relationships with others?**

### FAQ
**What is the "covenant" referred to in Jeremiah 34:13?**

Answer: The "covenant" referred to in Jeremiah 34:13 is primarily the Mosaic Covenant, which God established with the Israelites at Mount Sinai shortly after their exodus from Egypt. This covenant, detailed in books like [Exodus](/exodus/19 "Exodus 19 - The Covenant at Sinai") and [Deuteronomy](/deuteronomy/5 "Deuteronomy 5 - The Ten Commandments"), outlined the laws, statutes, and ordinances that were to govern Israel's life as God's chosen people. It was a conditional covenant, promising blessings for obedience and curses for disobedience, and it formed the foundational agreement for their national and spiritual identity.

**Why does God remind them of the Exodus at this particular time?**

Answer: God reminds the people of the Exodus at this critical juncture (during the Babylonian siege) to highlight their profound hypocrisy and covenant infidelity. The immediate context of [Jeremiah 34](/jeremiah/34 "Jeremiah 34 - Zedekiah's Broken Covenant") involves King Zedekiah and the people breaking a solemn vow to release their Hebrew slaves, a direct violation of the Mosaic Law (e.g., [Deuteronomy 15:12-18](/deuteronomy/15-12 "Deuteronomy 15:12-18 - Release of Slaves")). By recalling their liberation from the "house of bondmen" in Egypt, God emphasizes the irony and injustice of their actions: they, who were once slaves, were now enslaving their own kin, demonstrating a complete disregard for the very covenant that defined their freedom and relationship with God. This historical reminder serves to justify the severe judgment about to befall them.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 34:13, with its emphasis on God's covenant faithfulness and liberation from bondage, finds its ultimate fulfillment in Jesus Christ. The Old Covenant, established at Sinai and recalled here, pointed forward to a greater, more perfect covenant. Just as God brought Israel out of the "house of bondmen" in Egypt, Christ delivers humanity from the far more pervasive and insidious bondage of sin and death (as seen in [Romans 6:6](/romans/6-6 "Romans 6:6 - Freedom from Sin") and [Hebrews 2:14-15](/hebrews/2-14 "Hebrews 2:14-15 - Christ's Victory Over Death")). He is the mediator of a "new covenant" (as prophesied in [Jeremiah 31:31-34](/jeremiah/31-31 "Jeremiah 31:31-34 - The New Covenant") and established through His blood, as described in [Luke 22:20](/luke/22-20 "Luke 22:20 - The New Covenant in Christ's Blood")). This new covenant is not written on tablets of stone but on the hearts of believers, enabling true, internal obedience and a profound, intimate relationship with God. Christ's sacrifice is the ultimate act of liberation, freeing us not just from physical chains but from spiritual slavery, establishing us as children of God and heirs of an eternal inheritance (see [Galatians 4:7](/galatians/4-7 "Galatians 4:7 - Heirs Through God")). Thus, the historical deliverance in Jeremiah 34:13 foreshadows the spiritual deliverance accomplished by the Lamb of God, who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Judges 6:8

That the LORD sent a prophet unto the children of Israel, which said unto them, Thus saith the LORD God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage;

Joshua 24:17

For the LORD our God, he [it is] that brought us up and our fathers out of the land of Egypt, from the house of bondage, and which did those great signs in our sight, and preserved us in all the way wherein we went, and among all the people through whom we passed:

Exodus 24:3

And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do.

Deuteronomy 5:2

The LORD our God made a covenant with us in Horeb.

Deuteronomy 5:3

The LORD made not this covenant with our fathers, but with us, [even] us, who [are] all of us here alive this day.

Jeremiah 31:32

Not according to the covenant that I made with their fathers in the day [that] I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD:

Deuteronomy 5:27

Go thou near, and hear all that the LORD our God shall say: and speak thou unto us all that the LORD our God shall speak unto thee; and we will hear [it], and do [it].