Judgments

How Nave’s arranged it

• On the serpentGenesis 3:14Genesis 3:15
• EveGenesis 3:16
• AdamGenesis 3:17–19
• CainGenesis 4:11–15
• The AntediluviansGenesis 6:7
• SodomitesGenesis 19:23–25
• Egyptians, the plagues and overthrowExodus 7:14
• Nadab and AbihuLeviticus 10:1–3
• MiriamNumbers 12:1–15
• Upon the Israelites
• For worshiping Aaron's calfExodus 32:35
• For complainingNumbers 11:1Numbers 11:33Numbers 11:34Numbers 14:22Numbers 14:23Numbers 14:32Numbers 14:35–37Numbers 21:6Numbers 25:4Numbers 25:5Numbers 25:9

The passages, in Bible order (110)

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 3:14

   So the LORD God said to the serpent: “Because you have done this, cursed are you above all livestock and every beast of the field! On your belly will you go, and dust you will eat, all the days of your life.

   ›Commentary on Genesis 3:142 voices

   “From being a model of grace and elegance in form, it has become the type of all that is odious, disgusting, and low [LE CLERC, ROSENMULLER]; or the curse has converted its natural condition into a punishment; it is now branded with infamy and avoided with horror; next, on the spiritual serpent, the seducer.

   “And the Lord God said unto the serpent - The tempter is not asked why he deceived the woman; he cannot roll the blame on any other; self-tempted he fell, and it is natural for him, such is his enmity, to deceive and destroy all he can. His fault admits of no excuse, and therefore God begins to pronounce sentence on him first. And here we must consider a twofold sentence, one on Satan and the other on the agent he employed.

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2. Genesis 3:15

   And I will put enmity between you and the woman, and between your seed and her seed. He will crush your head, and you will strike his heel.”

   ›Commentary on Genesis 3:152 voices

   “Thus, fatal shall be the stroke which Satan shall receive from Christ, though it is probable he did not at first understand the nature and extent of his doom.

   He has therefore, in His work of recapitulation, summed up all things, both waging war against our enemy, and crushing him who had at the beginning led us away captives in Adam, and trampled upon his head, as thou canst perceive in Genesis that God said to the serpent, "And I will put enmity between thee and the woman, and between thy seed and her seed; He shall be on the watch for thy head, and thou on the watch for His heel."

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3. Genesis 3:16

   To the woman He said: “I will sharply increase your pain in childbirth; in pain you will bring forth children. Your desire will be for your husband, and he will rule over you.”

   ›Commentary on Genesis 3:162 voices

   “Unto the woman he said,.... The woman receives her sentence next to the serpent, and before the man, because she was first and more deeply in the transgression, and was the means of drawing her husband into it.

   “Unto the woman he said - She being second in the transgression is brought up the second to receive her condemnation, and to hear her punishment: I will greatly multiply, or multiplying I will multiply; i.e., I will multiply thy sorrows, and multiply those sorrows by other sorrows, and this during conception and pregnancy, and particularly so in parturition or child-bearing. And this curse has fallen in a heavier degree on the woman than on any other female.

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4. Genesis 3:17–19

   And to Adam He said: “Because you have listened to the voice of your wife and have eaten from the tree of which I commanded you not to eat, cursed is the ground because of you; through toil you will eat of it all the days of your life.

   ›Commentary on Genesis 3:17–192 voices

   “The two sentences seem to have a certain similarity, yet in that similarity there is a great difference. There is a difference in the way a person eats of the earth, as the serpent is related to have done and the manner in which this is recorded of the man: 'In sadness shall you eat.' That very phrase 'in sadness' makes the precise difference. Note how important this difference is.

   “Unto Adam he said - The man being the last in the transgression is brought up last to receive his sentence: Because thou hast hearkened unto the voice of thy wife - “thou wast not deceived, she only gave and counseled thee to eat; this thou shouldst have resisted;” and that he did not is the reason of his condemnation.

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5. Genesis 4:11–15

   Now you are cursed and banished from the ground, which has opened its mouth to receive your brother’s blood from your hand.

   ›Commentary on Genesis 4:11–151 voice

   “In the original the word is plural, thy brother's bloods, not only his blood, but the blood of all those that might have descended from him; or the blood of all the seed of the woman, who should, in like manner, seal the truth with their blood. Christ puts all on one score ( Matt. xxiii. 35 ); or because account was kept of every drop of blood shed.

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6. Genesis 6:7

   So the LORD said, “I will blot out man, whom I have created, from the face of the earth—every man and beast and crawling creature and bird of the air—for I am grieved that I have made them.”

   ›Commentary on Genesis 6:72 voices

   “And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being shed upon the earth, and all lawlessness being wrought upon the earth.

   “And for a very long while wickedness extended and spread, and reached and laid hold upon the whole race of mankind, until a very small seed of righteousness remained among them: and illicit unions took place upon the earth, since angels were united with the daughters of the race of mankind; and they bore to them sons who for their exceeding greatness were called giants.

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   Verse page →Original language →

7. Genesis 19:23–25

   And by the time the sun had risen over the land, Lot had reached Zoar.

   Verse page →Original language →

8. Exodus 7:14

   Then the LORD said to Moses, “Pharaoh’s heart is unyielding; he refuses to let the people go.

   ›Commentary on Exodus 7:141 voice

   “And the Lord said unto Moses, Pharaoh's heart is hardened,.... Or "heavy" (c), dull and stupid, stiff and inflexible, cannot lift up his heart, or find in his heart to obey the will of God: he refuseth to let the people go; which was an instance and proof of the hardness and heaviness of his heart, on which the above miracle had made no impression, to regard what God by his ambassadors had required of him. (c) כבד "grave", Montanus, Drusius. So Ainsworth.

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9. Exodus 14:17

   And I will harden the hearts of the Egyptians so that they will go in after them. Then I will gain honor by means of Pharaoh and all his army and chariots and horsemen.

   ›Commentary on Exodus 14:171 voice

   “The manner of expression is observable: I, behold I, will do it. "I, that may do it;" so it is the language of his sovereignty. We may not contribute to the hardening of any man's heart, nor withhold any thing that we can do towards the softening of it; but God's grace is his own, he hath mercy on whom he will have mercy, and whom he will be hardeneth.

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10. Exodus 14:18

    The Egyptians will know that I am the LORD when I am honored through Pharaoh, his chariots, and his horsemen.”

    ›Commentary on Exodus 14:181 voice

    “Shall know that I am the Lord - Pharaoh had just recovered from the consternation and confusion with which the late plagues had overwhelmed him, and now he is emboldened to pursue after Israel; and God is determined to make his overthrow so signal by such an exertion of omnipotence, that he shall get himself honor by this miraculous act, and that the Egyptians shall know, i.e., acknowledge, that he is Jehovah, the omnipotent, self-existing, eternal God.

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11. Exodus 14:31

    When Israel saw the great power that the LORD had exercised over the Egyptians, the people feared the LORD and believed in Him and in His servant Moses.

    ›Commentary on Exodus 14:311 voice

    But belief in Moses not only does not show our belief in the Spirit to be worthless, but, if we adopt our opponents' line of argument, it rather weakens our confession in the God of the universe. "The people," it is written, "believed the Lord and his servant Moses." Moses then is joined with God, not with the Spirit; and he was a type not of the Spirit, but of Christ. For at that time in the ministry of the law, he by means of himself typified "the Mediator between God and men."

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12. Exodus 20:7

    You shall not take the name of the LORD your God in vain, for the LORD will not leave anyone unpunished who takes His name in vain.

    ›Commentary on Exodus 20:72 voices

    “Thou shalt not take the name of the Lord thy God in vain - This precept not only forbids all false oaths, but all common swearing where the name of God is used, or where he is appealed to as a witness of the truth. It also necessarily forbids all light and irreverent mention of God, or any of his attributes; and this the original word לשוא lashshav particularly imports: and we may safely add to all these, that every prayer, ejaculation, etc., that is not accompanied with deep reverence and the genuine spirit of piety, is here condemned also.

    “Those that name the name of Christ, but do not depart from iniquity, as that name binds them to do, name it in vain; their worship is vain ( Matt. xv. 7-9 ), their oblations are vain ( Isa. i. 11, 13 ), their religion is vain, Jam. i.

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13. Exodus 32:35

    And the LORD sent a plague on the people because of what they had done with the calf that Aaron had made.

    ›Commentary on Exodus 32:351 voice

    “The Lord plagued the people - Every time they transgressed afterwards Divine justice seems to have remembered this transgression against them. The Jews have a metaphorical saying, apparently founded on this text: “No affliction has ever happened to Israel in which there was not some particle of the dust of the golden calf.” 1. The attentive reader has seen enough in this chapter to induce him to exclaim, How soon a clear sky may be overcast! How soon may the brightest prospects be obscured!

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14. Exodus 34:7

    maintaining loving devotion to a thousand generations, forgiving iniquity, transgression, and sin. Yet He will by no means leave the guilty unpunished; He will visit the iniquity of the fathers on their children and grandchildren to the third and fourth generations.”

    ›Commentary on Exodus 34:71 voice

    “That will by no means clear the guilty - This last clause is rather difficult; literally translated it signifies, in clearing he will not clear. But the Samaritan, reading לו lo, to him, instead of the negative לא lo, not, renders the clause thus: With whom the innocent shall be innocent; i.e., an innocent or holy person shall never be treated as if he were a transgressor, by this just and holy God.

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15. Leviticus 10:1–3

    Now Aaron’s sons Nadab and Abihu took their censers, put fire in them and added incense, and offered unauthorized fire before the LORD, contrary to His command.

    ›Commentary on Leviticus 10:1–32 voices

    “Now as this was forbidden implicitly; chap. vi, 12, especially when God himself made a comment upon that text, and by sending fire from heaven declared of what fire he there spake; so it is more than probable it was forbidden expressly, though that be not here mentioned, nor was it necessary it should be.

    “The sons of Aaron also, who set upon the altar a strange fire not commanded by the Lord, were at once blotted out in the sight of the avenging Lord. These examples, you will see, are being followed wherever the tradition which comes from God is despised by lovers of strange doctrine and replaced by teaching of merely human authority.

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16. Leviticus 10:3

    Then Moses said to Aaron, “This is what the LORD meant when He said: ‘To those who come near Me I will show My holiness, and in the sight of all the people I will reveal My glory.’” But Aaron remained silent.

    ›Commentary on Leviticus 10:31 voice

    “Rather, I will sanctify myself in them that come near to me (i. e. the priests), and I will glorify myself before all the people. The words used by Moses on this occasion are not found elsewhere in the Pentateuch. But the sense is implied in such passages as Exo 19:22; Exo 28:41; Exo 29:1, Exo 29:44. Aaron’s silence (compare Psa 39:9) on this occasion may be compared with his reasonable and natural expostulation with Moses when his surviving sons were rebuked for not having eaten the flesh of the sin-offering Lev 10:19.

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