TRV
Translation
King James Version
And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn:
Berean Standard Bible
Then tell Pharaoh that this is what the LORD says: ‘Israel is My firstborn son,
American Standard Version
And thou shalt say unto Pharaoh, Thus saith Jehovah, Israel is my son, my first-born:
World English Bible Messianic
You shall tell Pharaoh, ‘Thus says the LORD, Israel is my son, my firstborn,
Geneva Bible (1599)
Then thou shalt say to Pharaoh, Thus saith the Lord, Israel is my sonne, euen my first borne.
Young's Literal Translation
and thou hast said unto Pharaoh, Thus said Jehovah, My son, My first-born is Israel,
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In the KJVVerse 1,624 of 31,102
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Commentary on Exodus 4 verses 18–23
18 ¶ And Moses went and returned to Jethro his father in law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace.
19 And the LORD said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life.
20 And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand.
21 And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go.
22 And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn:
23 And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn.
Here, I. Moses obtains leave of his father-in-law to return into Egypt, Exo 4:18. His father-in-law had been kind to him when he was a stranger, and therefore he would not be so uncivil as to leave his family, nor so unjust as to leave his service, without giving him notice. Note, The honour of being admitted into communion with God, and of being employed for him, does not exempt us from the duties of our relations and callings in this world. Moses said nothing to his father-in-law (for aught that appears) of the glorious manifestation of God to him; such favours we are to be thankful for to God, but not to boast of before men.
II. He receives from God further encouragements and directions in his work. After God had appeared to him in the bush to settle a correspondence, it should seem, he often spoke to him, as there was occasion, with less overwhelming solemnity. And, 1. He assures Moses that the coasts were clear. Whatever new enemies he might make by his undertaking, his old enemies were all dead, all that sought his life, Exo 4:19. Perhaps some secret fear of falling into their hands was at the bottom of Moses's backwardness to go to Egypt, though he was not willing to own it, but pleaded unworthiness, insufficiency, want of elocution, etc. Note, God knows all the temptations his people lie under, and how to arm them against their secret fears, Psa 142:3. 2. He orders him to do the miracles, not only before the elders of Israel, but before Pharaoh, Exo 4:21. There were some alive perhaps in the court of Pharaoh who remembered Moses when he was the son of Pharaoh's daughter, and had many a time called him a fool for deserting the honours of that relation; but he is now sent back to court, clad with greater powers than Pharaoh's daughter could have advanced him to, so that it might appear he was no loser by his choice: this wonder-working rod did more adorn the hand of Moses than the sceptre of Egypt could have done. Note, Those that look with contempt upon worldly honours shall be recompensed with the honour that cometh from God, which is the true honour. 3. That Pharaoh's obstinacy might be no surprise nor discouragement to him, God tells him before that he would harden his heart. Pharaoh had hardened his own heart against the groans and cries of the oppressed Israelites, and shut up the bowels of his compassion from them; and now God, in a way of righteous judgment, hardens his heart against the conviction of the miracles, and the terror of the plagues. Note, Ministers must expect with many to labour in vain: we must not think it strange if we meet with those who will not be wrought upon by the strongest arguments and fairest reasonings; yet our judgment is with the Lord. 4. Words are put into his mouth with which to address Pharaoh, Exo 4:22, Exo 4:23. God had promised him (Exo 4:12), I will teach thee what thou shalt say; and here he does teach him. (1.) He must deliver his message in the name of the great Jehovah: Thus saith the Lord; this is the first time that preface is used by any man which afterwards is used so frequently by all the prophets: whether Pharaoh will hear, or whether he will forbear, Moses must tell him, Thus saith the Lord. (2.) He must let Pharaoh know Israel's relation to God, and God's concern for Israel. Is Israel a servant? is he a home-born slave? Jer 2:14. "No, Israel is my son, my firstborn, precious in my sight, honourable, and dear to me, not to be thus insulted and abused." (3.) He must demand a discharge for them: "Let my son go; not only my servant whom thou hast no right to detain, but my son whose liberty and honour I am very jealous for. It is my son, my son that serves me, and therefore must be spared, must be pleaded for," Mal 3:17. (4.) He must threaten Pharaoh with the death of the first-born of Egypt, in case of a refusal: I will slay thy son, even thy firstborn. As men deal with God's people, let them expect to be themselves dealt with; with the froward he will wrestle.
III. Moses addresses himself to this expedition. When God had assured him (Exo 4:19) that the men were dead who sought his life, immediately it follows (Exo 4:20), he took his wife, and his sons, and set out for Egypt. Note, Though corruption may object much against the services God calls us to, yet grace will get the upper hand, and will be obedient to the heavenly vision.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 18–23. Public domain.
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Origen of AlexandriaAD 253
ON FIRST PRINCIPLES 3.1.9
Why too does he blame Pharaoh, saying, “You will not let my people go; behold, I will smite all the firstborn in Egypt, even your firstborn,” and all the rest that is recorded as being said by God through Moses to Pharaoh? It is incumbent on him who believes that the Scriptures are true and that God is just, if he is a thoughtful man, to take pains to show how God, in using such expressions as these, can be clearly conceived to be just.
Origen of AlexandriaAD 253
COMMENTARY ON THE GOSPEL OF JOHN 28.185
And is there anything more profound to say of Israel, not of nature but of grace, of whom it was written, “Israel is my firstborn son,” when Israel was in dispersion? You yourself will also understand that these are the scattered children of God for whom Jesus was to die in order to gather them together into one.
Cyril of JerusalemAD 386
Catechetical Lecture 11.4
When you hear “firstborn,” do not think of this in human fashion; for among humans the firstborn have other brothers; and it is somewhere written, “Israel is my son, my firstborn.” But like Reuben, Israel was a rejected firstborn; for Reuben went up to his father’s bed, and Israel cast the Son of the Father out of the vineyard and crucified him. To others also Scripture says, “You are children of the Lord your God” and elsewhere, “I said, you are gods; all of you sons of the Most High.” Note “I said,” not “I begot.” They, from the fact that God said it, received adoption which they did not have, but he was not begotten to be other than he was before. Rather he was begotten Son from the beginning, Son of the Father, like in all things to his Genitor, begotten Life of Life, Light of Light, Truth of Truth, Wisdom of Wisdom, King of King, God of God, Power of Power.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Exodus 4:22 presents a foundational divine declaration delivered by Yahweh through Moses to Pharaoh, asserting Israel's unique and privileged status as God's "son" and "firstborn." This pivotal statement establishes God's intimate, covenantal relationship with His chosen people and His supreme, unchallenged authority, thereby setting the divine precedent for Israel's imminent liberation from Egyptian bondage and directly challenging Pharaoh's perceived sovereignty.
CONTEXT
Literary Context: This potent declaration is situated within the narrative of God's commissioning of Moses at the burning bush in Exodus 3, Exodus 4. Moses, overwhelmed by the daunting task of confronting Pharaoh, repeatedly expresses his inadequacy and reluctance. God responds not only by empowering Moses with miraculous signs (e.g., the staff turning into a snake, his hand becoming leprous) but also by providing the precise message he is to deliver to the Egyptian monarch. The statement in Exodus 4:22 serves as the theological bedrock for the subsequent demands for Israel's release and the unfolding narrative of the plagues. It elevates the conflict from a mere political negotiation to a cosmic struggle between the true God, Yahweh, and the false gods of Egypt, personified by Pharaoh himself. The verse directly precedes God's warning about the death of Pharaoh's firstborn son if he refuses to release Israel, creating a dramatic and chilling parallelism that foreshadows the tenth plague in Exodus 12.
Historical & Cultural Context: In the ancient Near East, the concept of "sonship" often denoted a special relationship of dependence, protection, and inheritance, particularly between a king and his vassal, or a deity and a chosen people. Pharaoh himself was considered a divine king, a son of Ra, and the embodiment of Egyptian deities. Therefore, God's declaration, "Israel is my son," was a direct theological challenge to Pharaoh's self-proclaimed divine status and his absolute authority over Israel. The title "firstborn" (Hebrew: bekor) carried significant weight in ancient patriarchal societies, conferring preeminence, leadership, and a double portion of inheritance. While it often referred to the first child born, it could also designate one chosen for special honor or position, regardless of birth order (e.g., Jacob over Esau, David over his older brothers). By bestowing this title upon Israel, God was asserting their unique, privileged status among all nations, not merely as a people group but as His specially chosen instrument for His redemptive purposes. This context underscores the profound audacity and theological gravity of Moses' message to the most powerful ruler of the ancient world.
Key Themes: Exodus 4:22 contributes significantly to several overarching themes in the book of Exodus and the broader Pentateuch. Firstly, it powerfully establishes the theme of Divine Sovereignty, asserting Yahweh's absolute authority over all earthly rulers and nations, directly contrasting with Pharaoh's perceived omnipotence. Secondly, it highlights God's Election and Covenantal Relationship with Israel, portraying them not merely as a nation but as His specially chosen "son," bound to Him by an intimate, unbreakable covenant. This theme is further developed in passages like Exodus 19:5-6. Thirdly, the declaration introduces the theme of Redemption and Liberation, providing the divine justification for Israel's release from slavery. God's claim of Israel as His "firstborn" underscores His commitment to defend His own, even if it means confronting the mightiest empire. Finally, it foreshadows the theme of Judgment on Idolatry, as God's confrontation with Pharaoh and the gods of Egypt demonstrates that only Yahweh is the true and living God, demanding the release of His people for His worship, as seen throughout the plague narratives in Exodus 7, Exodus 8, Exodus 9, Exodus 10, Exodus 11, Exodus 12.
EXPOSITION AND ANALYSIS
The declaration in Exodus 4:22, "Israel is my son, even my firstborn," is a profound statement revealing God's unique relationship with His chosen people and His sovereign authority.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse makes effective use of several literary devices. Personification is evident in God referring to the nation of Israel as "my son," attributing a personal, familial relationship to a collective entity. This is further developed through the Metaphor of "firstborn," which, while literally referring to birth order, is used here metaphorically to convey Israel's preeminent status and unique privilege among nations, rather than a chronological firstness. The phrase "Thus saith the LORD" functions as a Divine Oracle, a formal declaration of divine speech that establishes the absolute authority and unchallengeable nature of the message. Furthermore, the entire declaration sets up an Antithesis between the true sovereignty of Yahweh and the false, limited power of Pharaoh, foreshadowing the ultimate demonstration of God's power over the gods of Egypt.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 4:22 lays a profound theological foundation for understanding God's relationship with Israel and His redemptive plan. It reveals God's sovereign initiative in choosing a people for Himself, establishing a unique covenantal bond that is both intimate ("son") and preeminent ("firstborn"). This election is not based on Israel's merit but on God's gracious purpose, setting them apart as His special possession through whom His universal redemptive purposes would unfold. The declaration also serves as a direct challenge to the idolatrous systems of the world, particularly the divine claims of Pharaoh, asserting Yahweh's absolute authority over all earthly powers and His unwavering commitment to His chosen people.
REFLECTION AND APPLICATION
For believers today, Exodus 4:22 offers profound insights into God's character and our identity in Christ. Just as God claimed Israel as His son and firstborn, through faith in Jesus Christ, we are adopted into God's family, becoming sons and daughters of God and co-heirs with Christ. This adoption signifies an intimate, secure, and unbreakable bond, assuring us of God's unwavering love, protection, and care. The fierce determination God demonstrated in defending His "firstborn son" Israel against the might of Pharaoh reveals His commitment to His people, reminding us that we can trust Him to fight for those who are His. As God's adopted children, we are called to live in a way that reflects His character and sovereignty, representing Him in the world and embodying the unique status He has bestowed upon us. Our identity as God's children should instill both confidence in His provision and a sense of responsibility to walk in obedience and holiness, reflecting the honor of our divine Father.
Questions for Reflection
FAQ
Why does God call Israel His "son" and "firstborn"?
Answer: God calls Israel His "son" to signify an intimate, covenantal relationship, much like a father's unique bond with his child, denoting His special love, care, and ownership. This implies a profound, adopted status. The title "firstborn" (Hebrew: bᵉkôwr) indicates Israel's preeminent status among nations, chosen by God to be His special possession and the nation through whom His redemptive purposes for humanity would unfold, rather than implying a chronological birth order. It signifies priority, privilege, and a unique inheritance.
Does this verse mean Israel is superior to other nations?
Answer: This verse establishes Israel's unique and privileged position as God's chosen instrument for His redemptive plan, not necessarily an inherent moral superiority. Their "firstborn" status carried both immense honor and significant responsibility. They were set apart for a specific divine purpose: to be a light to the nations and the lineage through which the Messiah would come, as later articulated in passages like Isaiah 49:6, not to lord over them.
What is the significance of "Thus saith the LORD" in this context?
Answer: "Thus saith the LORD" is a powerful declaration of divine authority, a prophetic formula that introduces God's direct, unchallengeable word. In this context, it directly challenges Pharaoh's perceived divine status and absolute power within his kingdom. It asserts God's ultimate sovereignty and demands Israel's release based on His divine right as the owner and protector of His "firstborn son," not on negotiation or human plea. It sets the stage for the demonstration of Yahweh's supremacy over all the gods of Egypt, as seen in the subsequent plagues in Exodus 7, Exodus 8, Exodus 9, Exodus 10, Exodus 11, Exodus 12.
CHRIST-CENTERED FULFILLMENT
The concept of Israel as God's "firstborn" finds its ultimate and perfect fulfillment in the person of Jesus Christ. While Israel was God's firstborn nation, a corporate entity representing God's chosen people, Jesus is the singular, ultimate Firstborn over all creation and the firstborn from among the dead. His "firstborn" status signifies His inherent preeminence, unique divine sonship, supreme authority over all things, and His role as the heir of all God's promises. Israel's corporate sonship and firstborn status foreshadowed the one who would perfectly embody God's sonship and fulfill the redemptive purpose for all humanity, not just one nation. Through Christ, the ultimate "Firstborn," believers are adopted into God's family, sharing in the blessings and inheritance of the ultimate Son, as articulated in Romans 8:29 and Hebrews 1:6. He is the true Israel, the faithful Son who perfectly obeyed God's will and inaugurated the new covenant, inviting all who believe to become children of God.