Then men shall say, Because they have forsaken the covenant of the LORD God of their fathers, which he made with them when he brought them forth out of the land of Egypt:
Then men shall say, Because they have forsaken the covenant of the LORD God of their fathers, which he made with them when he brought them forth out of the land of Egypt (עַל אֲשֶׁר עָזְבוּ אֶת־בְּרִית יְהוָה)—The answer to v. 24's question begins with al asher azvu ("because they forsook"). The verb azav means to abandon, leave, forsake—covenant desertion, not minor infraction. They broke the berit YHWH Elohei avotam ("covenant of the LORD God of their fathers").
The relative clause asher karat lahem ("which he cut with them") uses covenant-making terminology—karat berit (literally "cut covenant") references animal-cutting ceremonies symbolizing covenant obligations (Genesis 15:17-18, Jeremiah 34:18-19). The temporal marker be-hotzi'o otam me-eretz Mitzrayim ("when bringing them out from the land of Egypt") grounds covenant identity in exodus redemption.
This analysis emphasizes covenant's foundational importance. Israel isn't judged for being generically sinful nations but for covenant violation—breaking sworn commitments to their redeemer. The exodus reference recalls covenant grace: Yahweh initiated relationship by redemptive deliverance, not because Israel merited favor. Covenant breaking thus represents supreme ingratitude—spurning the God who saved them.
Historical Context
The Mosaic covenant was established at Sinai (Exodus 19-24) shortly after exodus liberation. Deuteronomy 29 occurs forty years later, renewing that covenant with the second generation. The answer given in v. 25 reflects what prophets like Jeremiah repeatedly explained during and after exile: judgment traced to covenant abandonment, particularly idolatry and social injustice. The nations' theological verdict (vv. 24-28) mirrors Israel's prophets—covenant theology wasn't obscure but publicly evident through judgment's explanatory power.
Questions for Reflection
How does covenant theology explain suffering better than moralistic cause-effect thinking?
What parallels exist between Israel forsaking the old covenant and Christians forsaking the new covenant (Hebrews 10:29)?
Related Resources
Explore related topics, people, and study resources to deepen your understanding of this passage.
Analysis & Commentary
Then men shall say, Because they have forsaken the covenant of the LORD God of their fathers, which he made with them when he brought them forth out of the land of Egypt (עַל אֲשֶׁר עָזְבוּ אֶת־בְּרִית יְהוָה)—The answer to v. 24's question begins with al asher azvu ("because they forsook"). The verb azav means to abandon, leave, forsake—covenant desertion, not minor infraction. They broke the berit YHWH Elohei avotam ("covenant of the LORD God of their fathers").
The relative clause asher karat lahem ("which he cut with them") uses covenant-making terminology—karat berit (literally "cut covenant") references animal-cutting ceremonies symbolizing covenant obligations (Genesis 15:17-18, Jeremiah 34:18-19). The temporal marker be-hotzi'o otam me-eretz Mitzrayim ("when bringing them out from the land of Egypt") grounds covenant identity in exodus redemption.
This analysis emphasizes covenant's foundational importance. Israel isn't judged for being generically sinful nations but for covenant violation—breaking sworn commitments to their redeemer. The exodus reference recalls covenant grace: Yahweh initiated relationship by redemptive deliverance, not because Israel merited favor. Covenant breaking thus represents supreme ingratitude—spurning the God who saved them.