Exodus 4:23

KJV

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.

KJV (with Strong's)

And I say {H559} unto thee, Let my son {H1121} go {H7971}, that he may serve {H5647} me: and if thou refuse {H3985} to let him go {H7971}, behold, I will slay {H2026} thy son {H1121}, even thy firstborn {H1060}.

Complete Jewish Bible

I have told you to let my son go in order to worship me, but you have refused to let him go. Well, then, I will kill your firstborn son!"'"

Berean Standard Bible

and I told you to let My son go so that he may worship Me. But since you have refused to let him go, behold, I will kill your firstborn son!’”

American Standard Version

and I have said unto thee, Let my son go, that he may serve me; and thou hast refused to let him go: behold, I will slay thy son, thy first-born.

Commentary

### SUMMARY
Exodus 4:23 presents God's solemn ultimatum to Pharaoh through Moses: release Israel, God's "firstborn son," to serve Him, or face the devastating judgment of the death of Egypt's own firstborn. This pivotal declaration establishes God's unique claim over Israel, foreshadows the climactic tenth plague, and underscores the divine imperative for Israel's liberation, not merely as freedom from bondage, but as a restoration to their rightful purpose of worship and service to the Lord.

### CONTEXT
* **Literary Context:** This divine declaration is delivered by God to Moses at the burning bush, immediately following Moses' initial hesitations and God's reassurances and miraculous signs. It serves as a foundational statement of God's intent and the core conflict before Moses even confronts Pharaoh. The verse is part of God's commissioning speech to Moses, outlining the divine strategy and the inevitable clash of wills. It sets the theological stage for the entire Exodus narrative, framing the subsequent plagues not as arbitrary acts of power, but as direct consequences of Pharaoh's defiance against God's explicit command concerning His "firstborn son." This early warning also prepares the reader for the ultimate, devastating judgment that will befall Egypt, making the tenth plague a fulfillment of a prior divine decree.
* **Historical & Cultural Context:** In ancient Near Eastern cultures, the firstborn son held a position of preeminence, special inheritance rights, and represented the strength and future of the family or nation. By designating Israel as "my son, my firstborn," God asserts a unique, intimate, and proprietary relationship with the nation, elevating them above all other peoples. This claim directly challenged Pharaoh's self-proclaimed divinity and his absolute authority over Egypt and its inhabitants, including the enslaved Israelites. Pharaoh, as the living embodiment of the sun god Ra, considered himself the "firstborn" of the gods and the ultimate sovereign. God's declaration in this verse is a direct affront to Pharaoh's theological and political claims, setting up a cosmic battle between the true God and the false gods of Egypt, personified by Pharaoh himself. The threat of slaying the firstborn was particularly potent in a society that valued lineage and fertility as signs of divine favor.
* **Key Themes:** This verse is rich with themes central to the book of Exodus and broader biblical theology. It introduces the theme of **Divine Sovereignty**, demonstrating God's ultimate authority over all nations and rulers, including the mighty Pharaoh. The declaration of Israel as God's "firstborn son" establishes the theme of **Covenant Relationship and Election**, highlighting Israel's unique status among the nations, chosen not for their merit but by God's grace, as seen throughout the narrative of their deliverance from Egypt and their journey to the promised land (e.g., [Deuteronomy 7:6-8](/deuteronomy/7-6-8 "God's choice of Israel")). The phrase "that he may serve me" underscores the **Purpose of Redemption**, revealing that Israel's liberation from bondage is not an end in itself, but a means to a greater spiritual purpose: to worship and obey their true Deliverer. This purpose is reiterated throughout the wilderness narratives, such as at [Mount Sinai](/exodus/19 "The Covenant at Mount Sinai"), where God gives His law to His redeemed people so they may live in covenant obedience. Finally, the stark warning of reciprocal judgment foreshadows the theme of **Divine Justice and Retribution**, where God's righteous indignation against injustice is powerfully displayed, culminating in the [plague on the firstborn](/exodus/12-29 "The Tenth Plague: Death of the Firstborn") as a just recompense for Pharaoh's oppression and the murder of Israelite infants (e.g., [Exodus 1:22](/exodus/1-22 "Pharaoh's decree to kill male Israelite infants")).

### EXPOSITION AND ANALYSIS
Exodus 4:23 is a concise yet profound statement, packed with theological significance. God's message to Pharaoh, delivered through Moses, is a stark ultimatum that reveals His character, His relationship with Israel, and His sovereign power.

#### Key Word Analysis
* **Say (Hebrew, _ʼâmar'_):** From H559, this primitive root signifies "to say (used with great latitude)." In this context, it highlights God's authoritative declaration. It's not a suggestion or a plea, but a divine command spoken with absolute authority, initiating the terms of the confrontation with Pharaoh and setting the stage for the unfolding of God's redemptive plan.
* **Son (Hebrew, _bên'_):** From H1121, this word denotes "a son (as a builder of the family name), in the widest sense)." Here, it is applied to the entire nation of Israel, signifying their unique, intimate, and familial relationship with God. This designation elevates Israel to a position of special privilege and inheritance, akin to a firstborn heir, emphasizing God's proprietary claim and deep affection for them.
* **Firstborn (Hebrew, _bᵉkôwr'_):** From H1060, this term refers to "firstborn; hence, chief; eldest." When applied to Israel, it underscores their preeminent status among the nations, not necessarily in chronological order of creation, but in terms of their unique election and covenantal standing with God. This title signifies Israel's special rights and the profound significance of their liberation, which is treated as a divine family matter.

#### Verse Breakdown
* **"And I say unto thee, Let my son go, that he may serve me:"** This clause opens with God's direct and authoritative declaration to Pharaoh, conveyed through Moses. The command "Let my son go" is a non-negotiable divine imperative. The identification of Israel as "my son" (and implicitly, "my firstborn" from the preceding verse [Exodus 4:22](/exodus/4-22 "Israel, God's firstborn son")) establishes God's unique, familial, and proprietary claim over the nation. This designation highlights Israel's preeminent status and God's deep affection for them. The purpose clause, "that he may serve me," clarifies that Israel's liberation is not merely for their freedom from oppression, but for their restoration to their rightful purpose of worship and obedience to God. Their freedom from Pharaoh's bondage is a means to a greater spiritual end: devoted service to their true Deliverer.
* **"and if thou refuse to let him go, behold, I will slay thy son, [even] thy firstborn."** This second clause presents the dire consequence of Pharaoh's defiance. The phrase "if thou refuse to let him go" anticipates Pharaoh's stubbornness, which is central to the Exodus narrative. God's response is a direct and proportional judgment: the slaying of Pharaoh's own firstborn. This threat is a clear demonstration of **lex talionis** (law of retaliation), where the punishment mirrors the crime. Pharaoh had enslaved God's "firstborn" nation and ordered the death of Israelite male infants; now, God declares He will strike at the heart of Egypt's future and Pharaoh's lineage. This serves as a potent prophetic warning, setting the stage for the climactic tenth plague and underscoring God's absolute sovereignty and righteous justice.

#### Literary Devices
Exodus 4:23 powerfully employs several literary devices. Most prominently, it uses **Parallelism**, specifically **Antithetical Parallelism**, by juxtaposing "my son, my firstborn" (Israel) with "thy son, thy firstborn" (Pharaoh's heir). This stark contrast highlights the reciprocal nature of divine justice, where Pharaoh's oppression of God's chosen nation will be met with a corresponding judgment on his own household. The verse also functions as a **Prophecy** and **Ultimatum**, clearly stating God's demand and the precise, devastating consequence of refusal before the events unfold. This forewarning builds dramatic tension and underscores God's control over the narrative. Furthermore, the declaration carries immense **Symbolism**: Israel as the "firstborn" symbolizes their unique election and covenant relationship, while the threatened death of Egypt's firstborn symbolizes the ultimate collapse of Pharaoh's power and the judgment on the gods of Egypt.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This pivotal verse lays crucial theological groundwork for the entire Exodus narrative and beyond. It establishes God's profound, familial relationship with Israel, underscoring their unique status as His chosen people, a theme that resonates throughout the Old Testament. The divine command for Israel to "serve me" highlights that true liberation, whether from physical or spiritual bondage, is always for the purpose of entering into a deeper, obedient relationship with God. This is not merely freedom *from* something, but freedom *for* something—namely, worship and service. Moreover, the stark warning to Pharaoh demonstrates God's unwavering commitment to justice, revealing that He will not tolerate the oppression of His people indefinitely. His judgment is not arbitrary but a righteous response to defiance and injustice, a principle that undergirds all of God's dealings with humanity.

* [Jeremiah 31:9](/jeremiah/31-9 "God's love for Ephraim as His firstborn")
* [Hosea 11:1](/hosea/11-1 "God calling His son out of Egypt")
* [Romans 9:4](/romans/9-4 "Privileges of Israel, including adoption as sons")

### REFLECTION AND APPLICATION
Exodus 4:23 serves as a profound reminder of God's unwavering will and His righteous justice. It teaches us that God actively defends those in covenant with Him, holding them precious in His sight and acting decisively to protect them from oppression. For us today, this means we can trust in God's faithfulness to His promises and His commitment to justice, even when circumstances seem overwhelming. Furthermore, it underscores that resisting God's commands and His divine purposes inevitably brings severe consequences, as Pharaoh's stubbornness led to immense suffering for his people. This should prompt us to examine our own lives for areas of stubbornness or disobedience to God's revealed will. Most importantly, this verse reveals that true liberation, whether spiritual or physical, is ultimately for the purpose of serving and worshipping God; our freedom is not merely for self-indulgence but for fulfilling God's will and living in devoted obedience to Him. Our deliverance from sin's bondage is a call to a life of worship and mission.

#### Questions for Reflection
* **In what ways do I, like Pharaoh, resist God's clear commands in my life, and what might be the consequences of such resistance?**
* **How does understanding Israel as God's "firstborn son" deepen my appreciation for God's covenant love and election?**
* **If my freedom in Christ is "that I may serve Him," how am I actively living out that purpose in my daily life?**

### FAQ

**Why does God refer to Israel as "my son, my firstborn"?**

Answer: God's designation of Israel as "my son, my firstborn" signifies their unique and special relationship with Him. In ancient cultures, the firstborn held preeminent status, inheriting special rights and privileges. By applying this title to the entire nation, God emphasizes Israel's unique position as His chosen people, set apart for a special covenant relationship and a priestly role among the nations. It underscores His deep affection and proprietary claim over them, establishing their liberation as a divine family matter, not merely a political negotiation. This identity is key to understanding God's actions throughout the [Exodus narrative](/exodus/1 "The Book of Exodus").

**Does this verse imply God is vengeful or unjust for threatening to kill Pharaoh's firstborn?**

Answer: This verse reveals God's justice, not arbitrary vengeance. Pharaoh had enslaved God's "firstborn" nation, Israel, and subjected them to brutal oppression, including the murder of their male infants ([Exodus 1:22](/exodus/1-22 "Pharaoh's decree to kill male Israelite infants")). God's threat of slaying Egypt's firstborn is a direct, reciprocal judgment, a divine "eye for an eye" that demonstrates His righteous indignation against injustice and His commitment to defending His people. It is a just consequence for Pharaoh's defiance and his persistent refusal to acknowledge God's authority and release His people. This is a demonstration of divine retribution, fulfilling the principle that those who sow injustice will reap its consequences.

**What does "that he may serve me" mean for us today?**

Answer: The phrase "that he may serve me" highlights that true liberation, whether from physical bondage or the spiritual bondage of sin, is not an end in itself but a means to a greater purpose: to worship, obey, and live in service to God. For believers today, this means that our salvation in Christ frees us from the dominion of sin so that we can live lives devoted to God's will, glorifying Him through our actions, words, and worship, rather than pursuing self-serving desires. Our freedom is a call to discipleship, to live for the one who [bought us with a price](/1_corinthians/6-20 "You were bought with a price").

### CHRIST-CENTERED FULFILLMENT
Exodus 4:23 finds profound Christ-centered fulfillment in several ways. The concept of Israel as God's "firstborn son" ultimately points to Jesus Christ as the true and ultimate [Firstborn](/colossians/1-15 "Christ as the firstborn of all creation") of all creation, the unique Son of God. He is the preeminent Son, through whom all things were created and in whom all things hold together. The divine call for God's "son" to come out of Egypt, as echoed in [Hosea 11:1](/hosea/11-1 "God calling His son out of Egypt"), is directly applied to Jesus in [Matthew 2:15](/matthew/2-15 "Jesus' return from Egypt fulfilling prophecy"), signifying His identity as the ultimate Israel, the faithful Son who perfectly obeys God where corporate Israel often failed. Moreover, the judgment upon Egypt's firstborn foreshadows Christ's ultimate sacrifice. Just as the blood of the Passover lamb saved Israel's firstborn from death, so the blood of Jesus, the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), secures eternal life for all who believe, delivering them from the bondage of sin and death. Through His death and resurrection, Christ, the true Firstborn, liberates us not merely from a physical oppressor, but from the dominion of sin and Satan, enabling us to truly "serve" God in spirit and truth, fulfilling the ultimate purpose of divine redemption.

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

Exodus 12:29

¶ And it came to pass, that at midnight the LORD smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that [was] in the dungeon; and all the firstborn of cattle.

Exodus 11:5

And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that [is] behind the mill; and all the firstborn of beasts.

Psalms 105:36

He smote also all the firstborn in their land, the chief of all their strength.

Psalms 135:8

Who smote the firstborn of Egypt, both of man and beast.

Exodus 7:16

And thou shalt say unto him, The LORD God of the Hebrews hath sent me unto thee, saying, Let my people go, that they may serve me in the wilderness: and, behold, hitherto thou wouldest not hear.

Exodus 5:1

¶ And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a feast unto me in the wilderness.

Psalms 78:51

And smote all the firstborn in Egypt; the chief of [their] strength in the tabernacles of Ham: