Exegetical and Hermeneutical Commentary of Exodus 4:11
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?
11. God gives man all his faculties; and therefore, it is implied, can give Moses fluency. The words are spoken in a tone of reproof.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 11. Who hath made man’s mouth? &c.] Cannot he who formed the mouth, the whole organs of speech, and hath given the gift of speech also, cannot he give utterance? God can take away those gifts and restore them again. Do not provoke him: he who created the eye, the ear, and the mouth, hath also made the blind, the deaf, and the dumb.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And the Lord said unto him, who hath made man’s mouth?…. Made that itself, and put in it the power and faculty of speech, even into the mouth of the first man, Adam, as the Targum of Jonathan; and so of every other man, did not the Lord do it? none else could, and therefore he that made it, and made it capable of speaking, could remove any impediments in it, and cause it to speak freely and fluently:
or who maketh the dumb, or deaf, or the seeing, or the blind? have not I, the Lord? as all the senses, and the perfection of them, are from him, so all the imperfections in them are according to his good pleasure; what he suffers to be, and can remedy when he thinks fit: it is he that gives the seeing eye and hearing ear, can and does make blind and deaf, that gives also the speaking mouth, and makes that dumb, and can open it again as he pleases! and what is it that he cannot do?
Fuente: John Gill’s Exposition of the Entire Bible
11. Who hath made man’s mouth? Here the cause is expressed, why the hesitation of Moses was worthy of reprehension; viz., because arrested by his own infirmity, he did not look up to God, who, being above the want of any human aid, easily accomplishes whatsoever He has decreed, and subduing all the obstacles which terrify men, obtains in any direction assistance according to his will. Moses objects his stammering as a cause for holding back; God replies, that it is He alone who governs the tongue which He has created; therefore, that if some be tongueless or dumb, and some quick and eloquent of speech, the difference is all of His good pleasure. Whence it follows that all nature (as it is called) is subject to his government, so that He easily finds means of the things that are not; and, on the other hand, remove far out of the way whatever impediments interpose, and even forces them into obedience. But He not only asserts his right and power of government in the general course of nature, but teaches that it is of His special grace alone that some exceed others in eloquence; and not only so, but that it is in His hand to make wonderful changes, so as to strike the most eloquent dumb, and to fit the tongue of the dumb for speaking. And this experience also shews, that sometimes those who excel in readiness of speech, want words; and, on the contrary, that the stammering and slow of speech plead a single cause with admirable dexterity, although the power may be wanting to them in every other case. Since, then, it is in God’s power to bind or to loose men’s tongues at any moment, it was wrong of Moses to hesitate, as if in surprise, because he possessed not natural freedom of speech; as if it were not possible for the author of nature to remedy this disadvantage. But while it is good to magnify the immense power of God, in removing all the hinderances which oppose us, so must we beware of resting upon it indiscriminately, as though it were subject to our fancies. For we see men, whilst they too boldly undertake whatever their own lusts suggest, shielding themselves with this thought, that all means and events are in God’s hands, so that nothing may stand in the way of their impetuosity. But the power of God is basely profaned by this rashness; and, therefore, this truth is not duly applied to its legitimate purpose, unless a vocation and command clearly invites us on. We must, then, mark the connection: Go, where I shall send thee. Am I not Jehovah, who gives to men speech, and sight, and hearing? the tendency of which is, that Moses, confidently trusting to the bounty of God, should devote himself earnestly to his work.
Fuente: Calvin’s Complete Commentary
(11) Who maketh.Rather, hath made.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Mat 10:19 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 4:11 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?
Ver. 11. Who hath made man’s mouth?] There is no mouth into which God cannot put fit words. Balaam’s ass was enabled by God to convince his master. Whereas by a man, never so full and fluent, he cannot bring forth his conceptions, without the obstetrication of God’s assistance. Pro 16:1
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Who hath made, &c. Figure of speech Erotesis. App-6.
man = Hebrew. ‘adam. App-14.
Fuente: Companion Bible Notes, Appendices and Graphics
Gen 18:14, Psa 51:15, Psa 94:9, Psa 146:8, Isa 6:7, Isa 35:5, Isa 35:6, Isa 42:7, Jer 1:6, Jer 1:9, Eze 3:26, Eze 3:27, Eze 33:22, Amo 3:6
Reciprocal: Exo 4:28 – and all Num 22:28 – the Lord opened Pro 16:1 – and Pro 20:12 – General Son 2:14 – that art Isa 32:4 – the tongue Isa 42:18 – ye deaf Isa 50:4 – God Isa 57:19 – the fruit Mat 9:33 – the dumb Mar 7:37 – he maketh Luk 1:20 – thou shalt Luk 12:12 – General Luk 21:15 – I will Luk 24:45 – General Joh 5:19 – and Joh 9:7 – and came Joh 10:21 – Can Act 2:4 – as Act 9:8 – he saw 2Co 3:5 – but Jam 1:17 – good