Doubting

How Nave’s arranged it

• General scriptures concerningJob 4:3–6Job 9:16–23Job 23:15–17Job 30:20Job 30:21Psalms 22:2Psalms 31:22Psalms 42:5Psalms 42:6Psalms 49:5Psalms 73:13–17Psalms 77:3Psalms 77:7–9Proverbs 24:10Isaiah 40:27Isaiah 40:28Isaiah 49:14Isaiah 49:15Isaiah 50:2Jeremiah 8:18
• EXEMPLIFIEDGenesis 12:12Genesis 12:13Genesis 15:8Genesis 18:12–14Genesis 19:30Genesis 20:2Genesis 20:11Genesis 26:7Exodus 3:11Exodus 4:1Exodus 4:10Exodus 4:13Exodus 5:22Exodus 5:23Exodus 6:12Exodus 14:10–12Exodus 14:15Numbers 11:21Numbers 11:22Judges 6:13
• See Cowardice
• See Murmuring

The passages, in Bible order (82)

The same references, sorted Genesis to Revelation. The first 16 are quoted in full; the rest are one click beneath them, book by book.

1. Genesis 12:12

   and when the Egyptians see you, they will say, ‘This is his wife.’ Then they will kill me but will let you live.

   ›Commentary on Genesis 12:122 voices

   “The counsel of Abram to her was true in words, but it was a deception, intended to give an impression that she was no more than his sister. His conduct was culpable and inconsistent with his character as a servant of God: it showed a reliance on worldly policy more than a trust in the promise; and he not only sinned himself, but tempted Sarai to sin also.

   “There came a famine, and so he went to Egypt. He knew that in Egypt the dissipation of youth was widespread, characterized by lust, impudent desires and unrestrained passions. He understood that among such men the modesty of his wife would be defenseless and that her beauty would be a danger for him. So he told his wife to say that she was his sister. By this we are taught that it is not so much beauty that one should seek in a wife, for this often leads to the death of the husband.

   Everything gathered on Genesis 12:12→

   Verse page →Original language →

2. Genesis 12:13

   Please say you are my sister, so that I will be treated well for your sake, and on account of you my life will be spared.”

   ›Commentary on Genesis 12:132 voices

   “Say thou art my sister - The grace Abram was most eminent for was faith, and yet he thus fell through unbelief and distrust of the divine Providence, even after God had appeared to him twice.

   “The counsel of Abram to her was true in words, but it was a deception, intended to give an impression that she was no more than his sister. His conduct was culpable and inconsistent with his character as a servant of God: it showed a reliance on worldly policy more than a trust in the promise; and he not only sinned himself, but tempted Sarai to sin also.

   Everything gathered on Genesis 12:13→

   Verse page →Original language →

3. Genesis 15:8

   But Abram replied, “Lord GOD, how can I know that I will possess it?”

   ›Commentary on Genesis 15:82 voices

   “And he said, Lord God - אדני יהוה Adonai Yehovah, my Lord Jehovah. Adonai is the word which the Jews in reading always substitute for Jehovah, as they count it impious to pronounce this name.

   “Note, Those that are satisfied themselves should desire that others also may be satisfied of the truth of God's promises. John sent his disciples to Christ, not so much for his own satisfaction as for theirs, Matt. xi. Canaan was a type of heaven.

   Everything gathered on Genesis 15:8→

   Verse page →Original language →

4. Genesis 18:12–14

   So she laughed to herself, saying, “After I am worn out and my master is old, will I now have this pleasure?”

   ›Commentary on Genesis 18:12–142 voices

   “(Verse 12.) But Sarah laughed within herself, saying: After I am waxed old, shall I have pleasure? It is much differently read in Hebrew: And Sarah laughed within herself, saying: After I have withered, shall I have pleasure? Also note that where we have translated as pleasure, it is written as delight in Hebrew. Symmachus translated this passage as: After I have grown old, shall I have youth?

   “Sarah laughed - Partly through pleasure at the bare idea of the possibility of the thing, and partly from a conviction that it was extremely improbable. She appears to have been in the same spirit, and to have had the same feelings of those who, unexpectedly hearing of something of great consequence to themselves, smile and say, “The news is too good to be true;”, see Gen 21:6. There is a case very similar to this mentioned Psa 126:1, Psa 126:2. On Abraham’s laughing, See note on Gen 17:17.

   Everything gathered on Genesis 18:12–14→

   Verse page →Original language →

5. Genesis 19:30

   Lot and his two daughters left Zoar and settled in the mountains—for he was afraid to stay in Zoar—where they lived in a cave.

   ›Commentary on Genesis 19:302 voices

   “He feared to dwell in Zoar - Here is the great trouble and distress that Lot was brought into after his deliverance, ver. 29. He was frightened out of Zoar, durst not dwell there, either because he was conscious to himself that it was a refuge of his own chusing, and that therein he had foolishly prescribed to God, and therefore could not but distrust his safety in it.

   “Lot went up out of Zoar - From seeing the universal desolation that had fallen upon the land, and that the fire was still continuing its depredations, he feared to dwell in Zoar, lest that also should be consumed, and then went to those very mountains to which God had ordered him at first to make his escape. Foolish man is ever preferring his own wisdom to that of his Maker.

   Everything gathered on Genesis 19:30→

   Verse page →Original language →

6. Genesis 20:2

   Abraham said of his wife Sarah, “She is my sister.” So Abimelech king of Gerar had Sarah brought to him.

   ›Commentary on Genesis 20:22 voices

   “She is my sister - See the parallel account, Genesis 12 (note), and the notes there. Sarah was now about ninety years of age, and probably pregnant with Isaac. Her beauty, therefore, must have been considerably impaired since the time she was taken in a similar manner by Pharaoh, king of Egypt; but she was probably now chosen by Abimelech more on the account of forming an alliance with Abraham, who was very rich, than on account of any personal accomplishments.

   “The peril that Sarah was brought into by this means: The king of Gerar sent, and took her to his house, in order to the taking of her to his bed. Note, The sin of one often occasions the sin of others; he that breaks the hedge of God's commandments opens a gap to he knows not how many; the beginning of sin is as the letting forth of water.

   Everything gathered on Genesis 20:2→

   Verse page →Original language →

7. Genesis 20:11

   Abraham replied, “I thought to myself, ‘Surely there is no fear of God in this place. They will kill me on account of my wife.’

   ›Commentary on Genesis 20:112 voices

   “I thought surely the fear of God is not in this place, and they will slay me - There are many places and persons that have more of the fear of God in them than we think they have; perhaps they are not called by our name, they do not wear our badges, they do not tie themselves to that which we have an opinion of; and therefore we conclude they have not the fear of God in their hearts!

   “1 . [3.] Uncharitableness and censoriousness are sins that are the cause of many other sins. When men have once persuaded themselves concerning such and such that they have not the fear of God, they think this will justify them in the most unjust and unchristian practices towards them.

   Everything gathered on Genesis 20:11→

   Verse page →Original language →

8. Genesis 26:7

   But when the men of that place asked about his wife, he said, “She is my sister.” For he was afraid to say, “She is my wife,” since he thought to himself, “The men of this place will kill me on account of Rebekah, because she is so beautiful.”

   ›Commentary on Genesis 26:71 voice

   “He said, She is my sister - It is very strange that in the same place, and in similar circumstances, Isaac should have denied his wife, precisely as his father had done before him! It is natural to ask, Did Abraham never mention this circumstance to his son? Probably be did not, as he was justly ashamed of his weakness on the occasion - the only blot in his character; the son, therefore, not being forewarned, was not armed against the temptation.

   Everything gathered on Genesis 26:7→

   Verse page →Original language →

9. Exodus 3:11

   But Moses asked God, “Who am I, that I should go to Pharaoh and bring the Israelites out of Egypt?”

   ›Commentary on Exodus 3:111 voice

   “Who am I - These words indicate humility (compare Num 12:3), not fear. He feared failure, owing to incompetency, especially in the power of expression.

   Everything gathered on Exodus 3:11→

   Verse page →Original language →

10. Exodus 4:1

    Then Moses answered, “What if they do not believe me or listen to my voice? For they may say, ‘The LORD has not appeared to you.’”

    ›Commentary on Exodus 4:11 voice

    “But, behold--Hebrew, "If," "perhaps," "they will not believe me."--What evidence can I produce of my divine mission? There was still a want of full confidence, not in the character and divine power of his employer, but in His presence and power always accompanying him.

    Everything gathered on Exodus 4:1→

    Verse page →Original language →

11. Exodus 4:10

    “Please, Lord,” Moses replied, “I have never been eloquent, neither in the past nor since You have spoken to Your servant, for I am slow of speech and tongue.”

    ›Commentary on Exodus 4:102 voices

    “I am not eloquent--It is supposed that Moses labored under a natural defect of utterance or had a difficulty in the free and fluent expression of his ideas in the Egyptian language, which he had long disused. This new objection was also overruled, but still Moses, who foresaw the manifold difficulties of the undertaking, was anxious to be freed from the responsibility.

    “Moses himself once said: "I am alogos"("wordless"). The Latin version uses a different expression, but we can translate the word alogos exactly as "without words and reason." After he said this, he received reason and speech, which he admitted that he did not have before. When the people of Israel were in Egypt, before they had received the law, they too were without words and reason and thus in a sense mute. Then they received the Word; Moses was the image of it.

    Everything gathered on Exodus 4:10→

    Verse page →Original language →

12. Exodus 4:13

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

    ›Commentary on Exodus 4:132 voices

    “I am not eloquent--It is supposed that Moses labored under a natural defect of utterance or had a difficulty in the free and fluent expression of his ideas in the Egyptian language, which he had long disused. This new objection was also overruled, but still Moses, who foresaw the manifold difficulties of the undertaking, was anxious to be freed from the responsibility.

    “Send - by the hand of him whom thou wilt send - Many commentators, both ancient and modern, have thought that Moses prays here for the immediate mission of the Messiah; as if he had said: “Lord, thou hast purposed to send this glorious person at some time or other, I beseech thee send him now, for who can be sufficient to deliver and rule this people but himself alone?” The Hebrew שלח נא ביד תשלח shelach na beyad tishlach literally translated is, Send now (or, I beseech thee) by the hand thou wilt send; which seems to intimate, Send a person more fit for the work than I am. So the Septuagint: Προχειρισαι δυναμενον αλλον, ὁν αποστελεις· Elect another powerful person, whom thou wilt send. It is right to find out the Messiah wherever he is mentioned in the Old Testament; but to press scriptures into this service which have not an obvious tendency that way, is both improper and dangerous. I am firmly of opinion that Moses had no reference to the Messiah when he spoke these words.

    Everything gathered on Exodus 4:13→

    Verse page →Original language →

13. Exodus 5:22

    So Moses returned to the LORD and asked, “Lord, why have You brought trouble upon this people? Is this why You sent me?

    ›Commentary on Exodus 5:221 voice

    “And Moses returned unto the Lord - This may imply, either that there was a particular place into which Moses ordinarily went to commune with Jehovah; or it may mean that kind of turning of heart and affection to God, which every pious mind feels itself disposed to practice in any time or place.

    Everything gathered on Exodus 5:22→

    Verse page →Original language →

14. Exodus 5:23

    Ever since I went to Pharaoh to speak in Your name, he has brought trouble on this people, and You have not delivered Your people in any way.”

    ›Commentary on Exodus 5:231 voice

    “The earnestness of this remonstrance, and even its approach to irreverence, are quite in keeping with other notices of Moses’ naturally impetuous character. See Exo 3:13.

    Everything gathered on Exodus 5:23→

    Verse page →Original language →

15. Exodus 6:12

    But in the LORD’s presence Moses replied, “If the Israelites will not listen to me, then why would Pharaoh listen to me, since I am unskilled in speech?”

    ›Commentary on Exodus 6:121 voice

    “Uncircumcised lips? - The word ערל aral, which we translate uncircumcised, seems to signify any thing exuberant or superfluous. Had not Moses been remarkable for his excellent beauty, I should have thought the passage might be rendered protuberant lips; but as this sense cannot be admitted for the above reason, the word must refer to some natural impediment in his speech; and probably means a want of distinct and ready utterance, either occasioned by some defect in the organs of speech, or impaired knowledge of the Egyptian language after an absence of forty years. See Clarke’s note on Exo 4:10.

    Everything gathered on Exodus 6:12→

    Verse page →Original language →

16. Exodus 14:10–12

    As Pharaoh approached, the Israelites looked up and saw the Egyptians marching after them, and they were terrified and cried out to the LORD.

    ›Commentary on Exodus 14:10–121 voice

    “The children of Israel cried out unto the Lord - Had their prayer been accompanied with faith, we should not have found them in the next verses murmuring against Moses, or rather against the Lord, through whose goodness they were now brought from under that bondage from which they had often cried for deliverance. Calmet thinks that the most pious and judicious cried unto God, while the unthinking and irreligious murmured against Moses.

    Everything gathered on Exodus 14:10–12→

    Verse page →Original language →