Exodus 4:13

KJV

And he said, O my Lord, send, I pray thee, by the hand [of him whom] thou wilt send.

KJV (with Strong's)

And he said {H559}, O {H994} my Lord {H136}, send {H7971}, I pray thee, by the hand {H3027} of him whom thou wilt send {H7971}.

Complete Jewish Bible

But he replied, "Please, Lord, send someone else - anyone you want!"

Berean Standard Bible

But Moses replied, “Please, Lord, send someone else.”

American Standard Version

And he said, Oh, Lord, send, I pray thee, by the hand of him whom thou wilt send.

Commentary

### SUMMARY
Exodus 4:13 captures Moses' ultimate and deeply resistant plea to God, expressing a profound desire to evade the divine commission to lead Israel out of Egyptian bondage. Despite God's patient and comprehensive responses to his numerous objections, and the demonstration of miraculous signs, Moses here makes a final, desperate appeal for God to send someone else, revealing a persistent struggle with self-doubt and a surprising lack of faith in God's empowering presence.

### CONTEXT
* **Literary Context:** This verse marks the climactic moment in the extended dialogue between God and Moses at the burning bush, which began in [Exodus 3](/exodus/3 "The Burning Bush and Moses' Call"). God has just commissioned Moses to deliver His people, but Moses has presented a series of objections: his perceived inadequacy ([Exodus 3:11](/exodus/3-11 "Moses' first objection")), the Israelites' potential disbelief ([Exodus 3:13](/exodus/3-13 "Moses' question about God's name")), and his own lack of eloquence ([Exodus 4:10](/exodus/4-10 "Moses' objection about speech")). God systematically addressed each concern, providing His divine name, miraculous signs (staff to snake, hand to leprosy), and the explicit promise, "I will be with thy mouth, and teach thee what thou shalt say" ([Exodus 4:12](/exodus/4-12 "God's promise to Moses")). Despite these overwhelming assurances and demonstrations of power, Moses' plea is a final, almost defiant, attempt to avoid the call, pushing God's patience to its limit and ultimately provoking divine anger in the subsequent verse ([Exodus 4:14](/exodus/4-14 "God's anger at Moses")).

* **Historical & Cultural Context:** Moses' life up to this point had been marked by significant events: his miraculous rescue and upbringing in Pharaoh's court ([Exodus 2:1-10](/exodus/2-1-10 "Moses' birth and adoption")), his impulsive act of killing an Egyptian ([Exodus 2:11-12](/exodus/2-11-12 "Moses kills an Egyptian")), and his subsequent forty-year exile as a shepherd in Midian ([Exodus 2:15](/exodus/2-15 "Moses flees to Midian")). This long period of obscurity and the memory of his past failure likely contributed to his deep-seated feelings of inadequacy and unsuitability for such a monumental task. The cultural context of ancient Near Eastern leadership often involved charismatic figures with strong oratorical skills, which Moses explicitly claimed to lack. Furthermore, the immense power of Pharaoh and the Egyptian empire would have made the task of confronting them seem utterly insurmountable for a lone shepherd.

* **Key Themes:** This pivotal exchange at the burning bush, culminating in Exodus 4:13, powerfully develops several key themes within the book of Exodus and the broader Pentateuch. It highlights the theme of **divine calling and human resistance**, showcasing God's initiative in choosing an unlikely leader and Moses' profound reluctance to accept. It underscores the **sovereignty and power of God** to equip the unqualified, contrasting Moses' perceived weakness with God's limitless ability to enable His chosen instruments, a truth echoed later in Paul's declaration that God's "strength is made perfect in weakness" ([2-Corinthians 12:9](/2-corinthians/12-9 "God's strength in weakness")). The narrative also introduces the theme of **God's patient persistence** in overcoming human doubt, even as it ultimately reveals the boundary of His patience when resistance becomes outright unbelief, as seen in [Exodus 4:14](/exodus/4-14 "God's anger at Moses").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **said (Hebrew, _ʼâmar'_):** This primitive root (H559) signifies "to say," but with a vast semantic range, encompassing speaking, answering, appointing, commanding, declaring, and even thinking or intending. Here, it denotes Moses' direct verbal response to God, a definitive utterance that concludes his series of objections and expresses his final, desperate plea. The choice of this general verb underscores the directness of his communication with the divine.
* **Lord (Hebrew, _ʼĂdônây'_):** This emphatic form (H136) is a proper name for God, used here as a title of reverence and authority. It acknowledges God's absolute sovereignty and ownership. Moses' use of "Adonai" indicates that he recognizes God's supreme authority, even as he attempts to deflect God's specific command. It's a respectful address that paradoxically precedes an act of profound resistance.
* **send (Hebrew, _shâlach'_):** This primitive root (H7971) means "to send away, for, or out," with a broad range of applications including appointing, casting out, letting go, or putting forth. The repetition of this word ("send... by the hand of him whom thou wilt send") emphasizes Moses' core desire: that *someone else* be dispatched for this task. It highlights his urgent wish for God to exercise His prerogative to send, but to direct that sending away from himself.
* **hand (Hebrew, _yâd'_):** This primitive word (H3027) literally refers to the open hand, symbolizing power, means, direction, and agency. The phrase "by the hand of him whom thou wilt send" is an idiom meaning "by means of" or "through the agency of." Moses is not just asking for *someone else* to be sent, but for God to act *through* someone else's agency, explicitly excluding his own. This term underscores the transfer of responsibility and authority that Moses so desperately seeks to avoid.

#### Verse Breakdown
* **"And he said, O my Lord, send, I pray thee,"**: This opening clause establishes Moses' direct address to God, using the deferential "O my Lord" (Adonai), which acknowledges God's supreme authority. The phrase "I pray thee" (from the root H994, _bîy_, meaning "a request" or "with leave") further softens the tone, making it a humble entreaty. However, beneath the polite language lies a profound act of resistance to God's clear command. It's a plea for God to reconsider His choice of messenger.
* **"by the hand [of him whom] thou wilt send."**: This is the core of Moses' objection. The phrase "by the hand of" is an idiom meaning "by means of" or "through the agency of." The repetition of "send" (H7971, _shâlach_) emphasizes his desire for God to dispatch *someone else*. Moses is not questioning God's ability to send *someone*, but rather His choice of *him*. This clause reveals Moses' deep-seated self-doubt and his unwillingness to trust God's empowering presence, despite all the miraculous signs and promises he has just received. It is a desperate attempt to shift the burden of divine commission onto another, any other, chosen by God.

#### Literary Devices
The primary literary device at play in Exodus 4:13 is **Irony**. Moses, who has just witnessed a **Theophany** (God's appearance in the burning bush) and received direct, miraculous assurances of divine power and presence, still attempts to evade his calling. The polite, deferential language ("O my Lord, I pray thee") stands in stark contrast to the audacious request that follows, creating a sense of dramatic irony as the reader knows God's power and Moses' ultimate destiny. There is also an element of **Repetition** in the word "send," which emphasizes Moses' central plea. His plea also functions as a **Foil** to God's unwavering resolve, highlighting the tension between human weakness and divine omnipotence.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Moses' ultimate refusal, despite overwhelming evidence and divine assurances, profoundly illustrates humanity's inherent tendency to resist God's clear will, often rooted in fear, self-doubt, or a desire for comfort over obedience. This passage powerfully contrasts Moses' perceived inadequacy with God's absolute power and ability to equip those He calls, underscoring the theological truth that God's strength is made perfect in human weakness, and His purposes are not thwarted by human limitations. Being called by God often necessitates stepping into uncomfortable, challenging, and seemingly impossible situations, and Moses' struggle highlights the personal cost and the profound reliance on God required to fulfill a divine commission. Even in the face of Moses' ultimate refusal and the subsequent divine anger, God remains committed to His plan, demonstrating His unwavering resolve to accomplish His will, even when His chosen instruments falter.

* [Jeremiah 1:6-8](/jeremiah/1-6-8 "Jeremiah's Call and God's Assurance")
* [Luke 9:59-62](/luke/9-59-62 "Excuses for Not Following Jesus")
* [2-Corinthians 12:9-10](/2-corinthians/12-9-10 "God's Strength in Weakness")

### REFLECTION AND APPLICATION
Exodus 4:13 serves as a profound mirror for believers today, challenging us to examine our own responses to God's call. Like Moses, we often experience self-doubt and feel ill-equipped for the tasks God places before us, whether in ministry, personal life, or professional spheres. This verse reminds us that God does not call the equipped but equips the called, transforming our perceived weaknesses into opportunities for His strength to be displayed. It encourages us to move beyond our fears and trust implicitly in God's provision, knowing that when He gives a command, He also provides the means and the strength to fulfill it. Our reluctance often stems from focusing on our own limitations rather than on the limitless power of the One who calls. True obedience means surrendering our perceived inadequacies and stepping forward in faith, allowing God to accomplish His extraordinary purposes through our ordinary lives.

#### Questions for Reflection
* **What "burning bush" moments or divine calls have you experienced in your life that you have been reluctant to embrace?**
* **What fears or perceived inadequacies prevent you from fully stepping into God's calling for your life?**
* **How can reflecting on God's patience and provision for Moses encourage you to trust God more deeply with your own limitations?**
* **What specific steps can you take this week to move beyond self-doubt and embrace a task God has placed before you?**

### FAQ
**Why was Moses so reluctant to accept God's call?**

Answer: Moses' reluctance stemmed from a complex interplay of factors. His past failure, specifically killing an Egyptian and fleeing to Midian ([Exodus 2:11-15](/exodus/2-11-15 "Moses kills an Egyptian and flees")), likely left him with deep feelings of inadequacy and a fear of repeating past mistakes. He also perceived himself as lacking eloquence ("I am slow of speech, and of a slow tongue" in [Exodus 4:10](/exodus/4-10 "Moses' objection about speech")), felt too old (having spent 40 years as a shepherd), and was overwhelmed by the sheer magnitude of the task: confronting the most powerful ruler on earth and leading a vast, enslaved nation. Despite God's patient reassurances and miraculous signs, his self-doubt persisted, leading to this final, desperate plea to send someone else.

**What does "send, I pray thee, by the hand [of him whom] thou wilt send" truly mean?**

Answer: This phrase is an idiomatic expression of profound resistance and evasion. While couched in respectful language ("O my Lord, I pray thee"), it is a direct attempt to deflect the divine commission. It essentially means, "Please send anyone else You deem fit, just not me." Moses is not questioning God's ability to choose a messenger, but rather His specific choice of *him*. It reveals a deep-seated lack of faith in God's ability to equip and empower him personally, despite all the preceding divine promises and demonstrations of power.

**Did Moses' refusal provoke God's anger?**

Answer: Yes, Moses' persistent refusal, culminating in Exodus 4:13, did indeed provoke God's anger. The immediate consequence is detailed in [Exodus 4:14](/exodus/4-14 "God's anger and provision of Aaron"), which states, "And the anger of the Lord was kindled against Moses." This anger was not due to Moses' initial questions or doubts, which God patiently addressed. Rather, it was his final, unwavering resistance—his outright unbelief and unwillingness to trust God's comprehensive provision—that crossed a line, indicating a profound lack of faith in the face of overwhelming divine evidence and promises.

### CHRIST-CENTERED FULFILLMENT
Exodus 4:13, with Moses' profound reluctance and plea for another to be sent, stands in stark contrast to the perfect obedience and willing submission of Jesus Christ. While Moses sought to evade his divine commission, Christ willingly embraced His, declaring, "Lo, I come (in the volume of the book it is written of me,) to do thy will, O God" ([Hebrews 10:7](/hebrews/10-7 "Christ's willingness to do God's will")). Moses' need for Aaron as a spokesman, a concession born of his unbelief, foreshadows Christ as our ultimate and perfect mediator and advocate ([1-Timothy 2:5](/1-timothy/2-5 "One Mediator, Christ Jesus")), who not only speaks for us but *is* the Word made flesh ([John 1:1](/john/1-1 "Christ as the Word")), perfectly fulfilling God's will and enabling us to approach God. The immense burden Moses sought to avoid finds its ultimate fulfillment in Christ, who willingly bore the weight of humanity's sin and rebellion ([Isaiah 53:4-6](/isaiah/53-4-6 "Christ's Suffering for Our Sins")), accomplishing salvation through His perfect obedience and sacrificial death on the cross ([Philippians 2:8](/philippians/2-8 "Christ's Obedience to Death")). Unlike Moses, who needed external help due to his weakness, Christ is the fully equipped and divinely empowered Son, the one truly "sent" by the Father for the redemption of the world ([John 3:17](/john/3-17 "God sent His Son to save the world")).

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

Jonah 1:3

But Jonah rose up to flee unto Tarshish from the presence of the LORD, and went down to Joppa; and he found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of the LORD.

Exodus 4:1

¶ And Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, The LORD hath not appeared unto thee.

John 6:29

Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.

Ezekiel 3:14

So the spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit; but the hand of the LORD was strong upon me.

Ezekiel 3:15

Then I came to them of the captivity at Telabib, that dwelt by the river of Chebar, and I sat where they sat, and remained there astonished among them seven days.

Exodus 23:20

¶ Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared.

Matthew 13:41

The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;