Exodus 4 11

Exodus 4:11 kjv

And the LORD said unto him, Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD?

Exodus 4:11 nkjv

So the LORD said to him, "Who has made man's mouth? Or who makes the mute, the deaf, the seeing, or the blind? Have not I, the LORD?

Exodus 4:11 niv

The LORD said to him, "Who gave human beings their mouths? Who makes them deaf or mute? Who gives them sight or makes them blind? Is it not I, the LORD?

Exodus 4:11 esv

Then the LORD said to him, "Who has made man's mouth? Who makes him mute, or deaf, or seeing, or blind? Is it not I, the LORD?

Exodus 4:11 nlt

Then the LORD asked Moses, "Who makes a person's mouth? Who decides whether people speak or do not speak, hear or do not hear, see or do not see? Is it not I, the LORD?

Exodus 4 verses

Exodus 4 11 Meaning

Exodus 4:11 presents God's rhetorical question to Moses, directly responding to Moses's claim of being "slow of speech and slow of tongue" (Exo 4:10). The verse emphatically asserts God's absolute sovereignty over human faculties, particularly the senses and speech. It declares that it is the Lord who creates and controls all human abilities—sight, hearing, speech, and their apparent lack—thereby affirming His capacity to empower Moses to speak for Him, regardless of any perceived or actual limitation. The question underscores God's omnipotence as the ultimate source of all being and function.

Exodus 4 11 Context

Exodus chapter 4 continues the dialogue between God and Moses at the burning bush. Moses, called to lead the Israelites out of Egyptian bondage, expresses deep reluctance and insecurity. Following two earlier objections regarding his identity and Israel's belief, Moses raises a third in verse 10: "Oh, my Lord, I am not eloquent, either heretofore or since You have spoken to Your servant; for I am slow of speech and slow of tongue." He felt inadequate for the task of speaking to Pharaoh and the Israelites.

Exodus 4:11 is God's direct, unassailable retort to Moses's perceived oratorical weakness. Through a series of rhetorical questions, God asserts His absolute authority over human faculties. This statement not only dismisses Moses's excuse but profoundly recalibrates his understanding of who God is and what He can do. It implicitly challenges the prevalent polytheistic beliefs of ancient Egypt and other cultures, where different deities might be associated with various human conditions or powers. God, YHWH, stands as the sole, singular source and controller of all aspects of human existence, demonstrating that physical limitations are not a barrier to His divine purpose when He chooses to act. His sovereignty transcends all perceived human incapacities.

Exodus 4 11 Word analysis

• And the LORD said unto him,

  • LORD: Hebrew יהוה (YHWH, Yahweh). The personal, covenantal name of God revealed to Moses at the burning bush. It signifies God's self-existence, eternal presence ("I AM WHO I AM" - Exo 3:14), and His faithfulness to His promises. This emphasizes that the one speaking is not just any deity, but the specific, powerful, covenant-making God of Israel. Its usage here asserts the unique authority of the one posing the question.
  • said: Indicates a direct, authoritative pronouncement.

• Who hath made man's mouth?

  • Who: A direct challenge, expecting the implicit answer "God alone." It’s a rhetorical question asserting singular divine causality.
  • made: Hebrew שׂוּם (sum). To set, place, appoint, make. Implies deliberate, creative act and establishment. Not just formation, but assignment of function.
  • man's mouth: Hebrew פֶּה אָדָם (peh adam). The physical organ for speech. Moses's objection was about his speech, so God starts there, directly addressing the root of his complaint. This highlights that even the most fundamental human functions derive from God.

• or who maketh the dumb,

  • or who maketh: Repetition of the rhetorical question, broadening the scope. The verb is again שׂוּם (sum), indicating an ongoing, active role in determining states of being. This isn't necessarily about God causing every instance of disability but His ultimate sovereignty and authority over all human conditions and abilities, and His power to enable or disable as He wills for His purposes.
  • the dumb: Hebrew אִלֵּם (illem). Mute, speechless. This refers to the inability to speak, precisely Moses's stated inadequacy, but broadens it to a class of people.

• or deaf,

  • deaf: Hebrew חֵרֵשׁ (cheresh). Lacking the ability to hear. Adds another sense modality under God's control.

• or the seeing,

  • seeing: Hebrew פִּקֵּחַ (piqqeaḥ). Open-eyed, sighted. Refers to those who have the faculty of sight. Included to demonstrate God's control over all ranges of ability.

• or the blind?

  • blind: Hebrew עִוֵּר (`ivver). Lacking the ability to see. Again, refers to a class of people with a specific sensory deficit. The juxtaposition of abilities and disabilities reinforces comprehensive divine control.

• have not I the LORD?

  • have not I the LORD?: This conclusive rhetorical question unequivocally states the answer to all prior questions. "I, YHWH," am the one who does these things. It reaffirms God's sole, unchallenged power and authority over all aspects of human physical and sensory existence. It leaves no room for other explanations or excuses.

• Words-group by words-group analysis:

  • "Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind?": This series of rhetorical questions functions as a powerful declaration of God's universal sovereignty over human anatomy and capability. It directly counters human excuses by pointing to the Divine Creator. The parallel structure (active/able paired with disabled) emphasizes that both states are under God's ultimate decree and purpose, underscoring that human limitations cannot hinder God’s plan or choice.
  • "have not I the LORD?": This concluding statement is a powerful theological declaration. It consolidates all the previous rhetorical questions into one irrefutable truth: YHWH, the God of Israel, is the supreme orchestrator of human faculties. This isn't merely an assertion of power but also an implied promise to Moses that the same God who governs these things can certainly empower his tongue for the task. It removes all human capacity for self-sufficiency and firmly places it in the hands of God.

Exodus 4 11 Bonus section

The profound declaration in Exo 4:11 foreshadows many instances in Scripture where God uses seemingly unqualified individuals, disabilities, or weaknesses to accomplish His will, so that His glory is manifest (e.g., Abraham's age, Jacob's limp, Gideon's small army, David's youth, New Testament apostles' common backgrounds). The divine question also serves as a potent reminder that our limitations can be opportunities for God to demonstrate His power, aligning with the New Testament truth that "My grace is sufficient for you, for My strength is made perfect in weakness" (2 Cor 12:9). This concept is integral to understanding God's method of operation: He is often glorified not in spite of our weaknesses, but precisely through them.

Exodus 4 11 Commentary

Exodus 4:11 serves as a profound theological assertion of divine sovereignty, delivered as a direct rebuttal to Moses's personal insecurity. When Moses cites his perceived oratorical deficiency, God does not offer a superficial fix but rather challenges the very premise of human sufficiency. By asking "Who hath made man's mouth?..." God unveils Himself as the ultimate orchestrator of all human physical capabilities, including those related to speech, sight, and hearing. The rhetorical nature of the question expects an obvious answer: "Only I, the LORD."

This verse powerfully refutes any notion that human physical limitations can thwart God's purpose. It asserts that whether one is eloquent or hesitant, sighted or blind, able to hear or deaf, it is God who permits and superintends these conditions. Therefore, if He chooses a "slow of speech" man to be His spokesperson, He also possesses the inherent power to equip that man to speak. This is not about magically altering Moses's vocal chords in all scenarios, but rather confirming God’s absolute ability to enable His chosen servant for His specific mission, irrespective of inherent human weakness. The divine perspective shifts from human inability to divine omnipotence, emphasizing that God does not depend on human strength but empowers through His own might. It's a reminder that true competency for service comes from God's enablement, not solely from innate human talent.