Exodus 4:22
Then tell Pharaoh that this is what the LORD says: 'Israel is My firstborn son,
Then tell Pharaoh
This phrase marks a direct command from God to Moses, emphasizing the divine authority behind the message. The Hebrew word for "tell" is "אָמַר" (amar), which implies not just speaking but declaring with authority. Moses is to act as God's mouthpiece, confronting the most powerful ruler of the time. Historically, Pharaohs were considered gods in their own right, making this command a bold assertion of the true God's supremacy.

that this is what the LORD says
The phrase underscores the prophetic nature of Moses' mission. "LORD" here is the tetragrammaton "יהוה" (YHWH), the covenant name of God, signifying His eternal, self-existent nature. This is not merely a human message but a divine proclamation. The use of "says" (Hebrew "אָמַר") again reinforces the authority and certainty of God's word, a theme that runs throughout the prophetic literature.

Israel is My firstborn son
This declaration is profound both theologically and historically. The term "firstborn" (Hebrew "בְּכוֹר" - bekhor) carries significant weight in ancient Near Eastern culture, denoting preeminence, inheritance rights, and special favor. By calling Israel His "firstborn son," God is establishing a unique relationship with the nation, one of intimacy and privilege. This is the first time in Scripture that Israel is referred to in such familial terms, highlighting God's covenantal love and the nation's chosen status. Historically, this would have been a radical statement, as it places a group of enslaved people in a position of honor above all other nations. This phrase also foreshadows the New Testament revelation of believers as children of God through Christ, the ultimate Firstborn over all creation (Colossians 1:15).

Persons / Places / Events
1. Moses
The chosen leader of the Israelites, tasked by God to deliver His message to Pharaoh and lead His people out of Egypt.

2. Pharaoh
The ruler of Egypt, representing opposition to God's will and the enslavement of the Israelites.

3. Israel
Referred to as God's "firstborn son," symbolizing a special relationship and covenant with God.

4. The LORD (Yahweh)
The God of Israel, who reveals His authority and plans to Moses, emphasizing His covenantal relationship with Israel.

5. Egypt
The land of bondage for the Israelites, representing a place of oppression and a backdrop for God's deliverance.
Teaching Points
God's Sovereignty and Authority
Recognize that God has the ultimate authority over nations and rulers, as demonstrated by His command to Pharaoh through Moses.

Covenantal Relationship
Understand the significance of Israel being called God's "firstborn son," which implies a special status and responsibility in God's plan.

Deliverance and Redemption
Reflect on how God's deliverance of Israel from Egypt foreshadows the greater deliverance through Christ.

Identity and Purpose
As believers, consider how our identity as God's children shapes our purpose and mission in the world.

Obedience to God's Call
Learn from Moses' example of obedience, despite his initial reluctance, and apply it to our own lives when God calls us to act.
Bible Study Questions
1. What does it mean for Israel to be called God's "firstborn son," and how does this identity affect their relationship with God?

2. How does the concept of God’s sovereignty in Exodus 4:22 challenge or encourage you in your current circumstances?

3. In what ways does the deliverance of Israel from Egypt parallel the deliverance offered through Jesus Christ?

4. How can understanding our identity as God's children influence our daily decisions and interactions with others?

5. What lessons can we learn from Moses' obedience to God's call, and how can we apply these lessons in our own lives when faced with difficult tasks?
Connections to Other Scriptures
Genesis 12:1-3
God's covenant with Abraham, promising to make his descendants a great nation, which is fulfilled through Israel.

Hosea 11:1
God refers to Israel as His son, whom He called out of Egypt, highlighting the theme of deliverance and relationship.

Romans 9:4-5
Paul speaks of the Israelites' adoption as sons, the covenants, and the promises, connecting the Old Testament identity of Israel to the New Testament understanding.

Matthew 2:15
The Gospel writer applies Hosea's prophecy to Jesus, drawing a parallel between Israel's exodus and Jesus' return from Egypt.
True Faith and its JoyJ. Urquhart Exodus 4:18-23
Facing EgyptH.T. Robjohns Exodus 4:18-31
My Times are in Thy HandG.A. Goodhart Exodus 4:19-29
A Divine ThreatJ. S. Exell, M. A.Exodus 4:22-23
Israel a Type of SonshipJ. Orr Exodus 4:22, 23
The Divine Intention in the Moral Freedom of ManJ. S. Exell, M. A.Exodus 4:22-23
The Great EmancipatorSpurgeon, Charles HaddonExodus 4:22-23
The Primogeniture of the GoodJ. S. Exell, M. A.Exodus 4:22-23
People
Aaron, Isaac, Israelites, Jacob, Jethro, Moses, Pharaoh, Zipporah
Places
Egypt, Horeb, Midian, Nile River
Topics
Firstborn, First-born, Hast, Pharaoh, Says, Sons, Thus
Dictionary of Bible Themes
Exodus 4:22

     1040   God, fatherhood
     5705   inheritance, spiritual
     7141   people of God, OT

Exodus 4:22-23

     1235   God, the LORD
     2218   Christ, Son of God
     5688   firstborn
     7021   church, OT anticipations
     7115   children of God

Library
January 13. "Thou Shalt be to Him Instead of God" (Ex. Iv. 16).
"Thou shalt be to him instead of God" (Ex. iv. 16). Such was God's promise to Moses, and such the high character that Moses was to assume toward Aaron, his brother. May it not suggest a high and glorious place that each of us may occupy toward all whom we meet, instead of God? What a dignity and glory it would give our lives, could we uniformly realize this high calling! How it would lead us to act toward our fellow-men! God can always be depended upon. God is without variableness or shadow of turning.
Rev. A. B. Simpson—Days of Heaven Upon Earth

May the Eleventh but -- --!
"And Moses answered and said, But----" --EXODUS iv. 1-9. We know that "but." God has heard it from our lips a thousand times. It is the response of unbelief to the divine call. It is the reply of fear to the divine command. It is the suggestion that the resources are inadequate. It is a hint that God may not have looked all round. He has overlooked something which our own eyes have seen. The human "buts" in the Scriptural stories make an appalling record. "Lord, I will follow Thee, but----" There
John Henry Jowett—My Daily Meditation for the Circling Year

May the Twelfth Mouth and Matter
"Now therefore go, and I will be with thy mouth." --EXODUS iv. 10-17. And what a promise that is for anyone who is commissioned to proclaim the King's decrees. Here can teachers and preachers find their strength. God will be with their mouths. He will control their speech, and order their words like troops. He does not promise to make us eloquent, but to endow our words with the "demonstration of power." "And I will teach thee what thou shall say." The Lord will not only be with our mouths,
John Henry Jowett—My Daily Meditation for the Circling Year

A Bundle of Myrrh is My Well-Beloved unto Me; He Shall Abide Between My Breasts.
When the Bride, or rather the lover (for she is not yet a bride), has found her Bridegroom, she is so transported with joy, that she is eager to be instantly united to Him. But the union of perpetual enjoyment is not yet arrived. He is mine, she says, I cannot doubt that He gives Himself to me this moment, since I feel it, but He is to me, as it were, a bundle of myrrh. He is not yet a Bridegroom whom I may embrace in the nuptial bed, but a bundle of crosses, pains and mortifications; a bloody husband
Madame Guyon—Song of Songs of Solomon

Preaching (I. ).
Earthen vessels, frail and slight, Yet the golden Lamp we bear; Master, break us, that the light So may fire the murky air; Skill and wisdom none we claim, Only seek to lift Thy Name. I have on purpose reserved the subject of Preaching for our closing pages. Preaching is, from many points of view, the goal and summing up of all other parts and works of the Ministry. What we have said already about the Clergyman's life and labour, in secret, in society, in the parish; what we have said about his
Handley C. G. Moule—To My Younger Brethren

To the Saddest of the Sad
I often wonder what those preachers do who feel called to make up their message as they go on; for if they fail, their failure must be attributed in great measure to their want of ability to make up a moving tale. They have to spread their sails to the breeze of the age, and to pick up a gospel that comes floating down to them on the stream of time, altering every week in the year; and they must have an endless task to catch this new idea, or, as they put it, to keep abreast of the age. Unless, indeed,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

The Sweet Uses of Adversity
Now, I propose to address myself to the two classes of persons who are making use of this question. First, I shall speak to the tried saint; and then I shall speak to the seeking sinner, who has been seeking peace and pardon through Christ, but who has not as yet found it, but, on the contrary, has been buffeted by the law, and driven away from the mercy-seat in despair. I. First, then, to THE CHILD OF GOD. I have--I know I have--in this great assembly, some who have come to Job's position. They
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

"For if Ye Live after the Flesh, Ye Shall Die; but if Ye through the Spirit do Mortify the Deeds of the Body, Ye Shall Live.
Rom. viii. s 13, 14.--"For if ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God." The life and being of many things consists in union,--separate them, and they remain not the same, or they lose their virtue. It is much more thus in Christianity, the power and life of it consists in the union of these things that God hath conjoined, so that if any man pretend to
Hugh Binning—The Works of the Rev. Hugh Binning

The Hardening in the Sacred Scripture.
"He hath hardened their heart."-- John xii. 40. The Scripture teaches positively that the hardening and "darkening of their foolish heart" is a divine, intentional act. This is plainly evident from God's charge to Moses concerning the king of Egypt: "Thou shalt speak all that I command thee; and I will harden Pharaoh's heart, and multiply My signs and wonders in the land of Egypt. But Pharaoh shall not harken unto you, and I will lay My hand upon Egypt, and the Egyptians shall know that I am the
Abraham Kuyper—The Work of the Holy Spirit

The Quotation in Matt. Ii. 6.
Several interpreters, Paulus especially, have asserted that the interpretation of Micah which is here given, was that of the Sanhedrim only, and not of the Evangelist, who merely recorded what happened and was said. But this assertion is at once refuted when we consider the object which Matthew has in view in his entire representation of the early life of Jesus. His object in recording the early life of Jesus is not like that of Luke, viz., to communicate historical information to his readers.
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Flight into Egypt and Slaughter of the Bethlehem Children.
(Bethlehem and Road Thence to Egypt, b.c. 4.) ^A Matt. II. 13-18. ^a 13 Now when they were departed [The text favors the idea that the arrival and departure of the magi and the departure of Joseph for Egypt, all occurred in one night. If so, the people of Bethlehem knew nothing of these matters], behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise [this command calls for immediate departure] and take the young child and his mother, and flee into Egypt [This land was ever the
J. W. McGarvey—The Four-Fold Gospel

Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant).
Alfred Edersheim—The Life and Times of Jesus the Messiah

A Canticle of Love
It is not only when He is about to send me some trial that Our Lord gives me warning and awakens my desire for it. For years I had cherished a longing which seemed impossible of realisation--to have a brother a Priest. I often used to think that if my little brothers had not gone to Heaven, I should have had the happiness of seeing them at the Altar. I greatly regretted being deprived of this joy. Yet God went beyond my dream; I only asked for one brother who would remember me each day at the Holy
Therese Martin (of Lisieux)—The Story of a Soul

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage,
John Edgar McFadyen—Introduction to the Old Testament

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