Presumption

How Nave’s arranged it

• General scriptures concerningExodus 5:2Exodus 14:11Exodus 14:12Exodus 17:7Numbers 15:30Numbers 16:41Numbers 21:5Deuteronomy 6:16Deuteronomy 29:19Deuteronomy 29:201 Kings 20:281 Kings 22:24Job 15:25Psalms 19:13Psalms 131:1Proverbs 18:12Proverbs 18:13Proverbs 25:6Proverbs 25:7Isaiah 5:18–25
• INSTANCES OF
• Satan, when he said to Eve, "You will surely not die,"Genesis 3:1–5
• Builders of BabelGenesis 11:4
• Abraham, in questioning about SodomGenesis 18:23–32
• Moses, in rebuking JehovahNumbers 11:11–15Numbers 11:22
• Nadab and AbihuLeviticus 10:1Leviticus 10:2
• Israelites, in ascending to the top of the hill against the AmalekitesNumbers 14:44Numbers 14:45
• Complaining at MeribahExodus 17:2Exodus 17:7
• In reviling GodMalachi 1:6Malachi 1:7Malachi 1:12Malachi 3:7Malachi 3:8Malachi 3:13
• Korah, Dathan, and AbiramNumbers 16:3
• Saul, in sacrificing1 Samuel 13:8–14

The passages, in Bible order (104)

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 3:1–5

   Now the serpent was more crafty than any beast of the field that the LORD God had made. And he said to the woman, “Did God really say, ‘You must not eat from any tree in the garden?’”

   ›Commentary on Genesis 3:1–52 voices

   WE understand, of course, that this verse refers to "that old serpent, called the devil, and Satan." The Samaritan Version reads, instead of the word, "serpent," "deceiver," or "liar." If this is not the genuine reading, it nevertheless certainly declares a Truth of God. That old deceiver, of whom our Lord Jesus said to the Jews. "When he speaks a lie, he speaks of his own: for he is a liar, and the father of it," was "more subtle than any beast of the field which the Lord God had made."

   “Though Moses makes no mention of this wicked spirit--giving only the history of the visible world--yet in the fuller discoveries of the Gospel, it is distinctly intimated that Satan was the author of the plot (Joh 8:44; Re 20:2). more subtile--Serpents are proverbial for wisdom (Mt 10:16).

   Everything gathered on Genesis 3:1–5→

   Verse page →Original language →

2. Genesis 11:4

   “Come,” they said, “let us build for ourselves a city with a tower that reaches to the heavens, that we may make a name for ourselves and not be scattered over the face of all the earth.”

   ›Commentary on Genesis 11:42 voices

   “And they arose and came from the land of the east; and, as they went through the land, they chanced upon the land of Shinar, which was exceeding broad; where they took in hand to build a tower. They sought means thereby to go up to heaven, and be able to leave their work as a memorial to those men who should come after them.

   “And they said, go to, let us build us a city and a tower,.... Some Jewish writers (r) say, these are the words of Nimrod to his people; but it is a question whether he was now born, or if he was, must be too young to be at the head of such a body of people; but they are spoken to one another, or by the principal men among them to the common people, advising and encouraging to such an undertaking.

   Everything gathered on Genesis 11:4→

   Verse page →Original language →

3. Genesis 18:23–32

   Abraham stepped forward and said, “Will You really sweep away the righteous with the wicked?

   ›Commentary on Genesis 18:23–322 voices

   “Whenever we draw near to God, it becomes us reverently to acknowledge the vast distance that there is between us and Him. He is the Lord of glory, we are worms of the earth.

   “Wilt thou also destroy the righteous with the wicked? - A form of speech similar to that in Gen 18:17, an invariable principle of justice, that the righteous shall not be punished for the crimes of the impious. And this Abraham lays down as the foundation of his supplications. Who can pray with any hope of success who cannot assign a reason to God and his conscience for the petitions he offers? The great sacrifice offered by Christ is an infinite reason why a penitent sinner should expect to find the mercy for which he pleads.

   Everything gathered on Genesis 18:23–32→

   Verse page →Original language →

4. Exodus 5:2

   But Pharaoh replied, “Who is the LORD that I should obey His voice and let Israel go? I do not know the LORD, and I will not let Israel go.”

   ›Commentary on Exodus 5:22 voices

   “And Pharaoh said, Who is the Lord--rather "Jehovah." Lord was a common name applied to objects of worship; but Jehovah was a name he had never heard of. Pharaoh estimated the character and power of this God by the abject and miserable condition of the worshippers and concluded that He held as low a rank among the gods as His people did in the nation.

   “Who is the Lord - Who is Jehovah, that I should obey his voice? What claims has he on me? I am under no obligation to him. Pharaoh spoke here under the common persuasion that every place and people had a tutelary deity, and he supposed that this Jehovah might be the tutelary deity of the Israelites, to whom he, as an Egyptian, could be under no kind of obligation. It is not judicious to bring this question as a proof that Pharaoh was an atheist: of this the text affords no evidence.

   Everything gathered on Exodus 5:2→

   Verse page →Original language →

5. Exodus 14:11

   They said to Moses, “Was it because there were no graves in Egypt that you brought us into the wilderness to die? What have you done to us by bringing us out of Egypt?

   ›Commentary on Exodus 14:111 voice

   “No graves in Egypt - This bitter taunt was probably suggested by the vast extent of cemeteries in Egypt, which might not improperly be called the land of tombs.

   Everything gathered on Exodus 14:11→

   Verse page →Original language →

6. Exodus 14:12

   Did we not say to you in Egypt, ‘Leave us alone so that we may serve the Egyptians’? For it would have been better for us to serve the Egyptians than to die in the wilderness.”

   ›Commentary on Exodus 14:121 voice

   “Let us alone - This is a gross exaggeration, yet not without a semblance of truth: for although the Israelites welcomed the message of Moses at first, they gave way completely at the first serious trial. See the reference in the margin. The whole passage foreshadows the conduct of the people in the wilderness.

   Everything gathered on Exodus 14:12→

   Verse page →Original language →

7. Exodus 17:2

   So the people contended with Moses, “Give us water to drink.” “Why do you contend with me?” Moses replied. “Why do you test the LORD?”

   Verse page →Original language →

8. Exodus 17:7

   He named the place Massah and Meribah because the Israelites quarreled, and because they tested the LORD, saying, “Is the LORD among us or not?”

   ›Commentary on Exodus 17:72 voices

   “He called the name of the place Massah, and Meribah - מסה Massah signifies temptation or trial; and מריבה Meribah, contention or litigation. From 1Co 10:4, we learn that this rock was a type of Christ, and their drinking of it is represented as their being made partakers of the grace and mercy of God through Christ Jesus; and yet many who drank fell and perished in the wilderness in the very act of disobedience! Reader, be not high minded, but fear!

   “They do, in effect, suppose that Moses was an impostor, Aaron a deceiver, the pillar of cloud and fire a mere sham and illusion, which imposed upon their senses, that long series of miracles which had rescued them, served them, and fed them, a chain of cheats, and the promise of Canaan a banter upon them; it was all so, if the Lord was not among them.

   Everything gathered on Exodus 17:7→

   Verse page →Original language →

9. Leviticus 10:1

   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 10:12 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.

   Everything gathered on Leviticus 10:1→

   Verse page →Original language →

10. Leviticus 10:2

    So fire came out from the presence of the LORD and consumed them, and they died in the presence of the LORD.

    ›Commentary on Leviticus 10:22 voices

    “From the Lord - From heaven, or rather from the sanctuary. Devoured them - Destroyed their lives; for their bodies and garments were not consumed. Thus the sword is said to devour, 2 Sam. ii, 26.

    “The expression, "from the Lord," indicates that this fire issued from the most holy place. In the destruction of these two young priests by the infliction of an awful judgment, the wisdom of God observed the same course, in repressing the first instance of contempt for sacred things, as he did at the commencement of the Christian dispensation (Ac 5:1-11).

    Everything gathered on Leviticus 10:2→

    Verse page →Original language →

11. Numbers 11:11–15

    So Moses asked the LORD, “Why have You brought this trouble on Your servant? Why have I not found favor in Your sight, that You have laid upon me the burden of all these people?

    ›Commentary on Numbers 11:11–151 voice

    “Moses said unto the Lord, Wherefore hast thou afflicted thy servant, &c.--It is impossible not to sympathize with his feelings although the tone and language of his remonstrances to God cannot be justified. He was in a most distressing situation--having a mighty multitude under his care, with no means of satisfying their clamorous demands.

    Everything gathered on Numbers 11:11–15→

    Verse page →Original language →

12. Numbers 11:22

    If all our flocks and herds were slaughtered for them, would they have enough? Or if all the fish in the sea were caught for them, would they have enough?”

    ›Commentary on Numbers 11:222 voices

    “Shall the flocks and the herds be slain - There is certainly a considerable measure of weakness and unbelief manifested in the complaints and questions of Moses on this occasion; but his conduct appears at the same time so very simple, honest, and affectionate, that we cannot but admire it, while we wonder that he had not stronger confidence in that God whose miracles he had so often witnessed in Egypt.

    “It is an objection like that which the disciples made, Mark viii. 4 , Whence can a man satisfy these men? Some excuse Moses here, and construe what he says as only a modest enquiry which way the supply must be expected; but it savours too much of diffidence and distrust of God to be justified.

    Everything gathered on Numbers 11:22→

    Verse page →Original language →

13. Numbers 14:44

    But they dared to go up to the ridge of the hill country, though neither Moses nor the ark of the covenant of the LORD moved from the camp.

    Verse page →Original language →

14. Numbers 14:45

    Then the Amalekites and Canaanites who lived in that part of the hill country came down, attacked them, and routed them all the way to Hormah.

    ›Commentary on Numbers 14:451 voice

    “Unto Hormah - literally, “the Hormah:” i. e. “the banning,” or “ban-place.” Compare Num 21:3; Jos 12:14. According to the view taken of Kadesh (see Num 13:26), Hormah is identified, through its earlier name, Zephath Jdg 1:17, with es-Safah on the southeastern frontier of Canaan, by which the Israelites quitted the Arabah for the higher ground, (or with Sebaita, which lies further to the west, about 25 miles north of Ain Gadis).

    Everything gathered on Numbers 14:45→

    Verse page →Original language →

15. Numbers 15:30

    But the person who sins defiantly, whether a native or foreigner, blasphemes the LORD. That person shall be cut off from among his people.

    ›Commentary on Numbers 15:301 voice

    “But the soul that doeth aught presumptuously - Bold daring acts of transgression against the fullest evidence, and in despite of the Divine authority, admitted of no atonement; the person was to be cut off - to be excluded from God’s people, and from all their privileges and blessings. Probably the presumption mentioned here implied an utter contempt of the word and authority of God, springing from an idolatrous or atheistical mind. In such a case all repentance was precluded, because of the denial of the word and being of God.

    Everything gathered on Numbers 15:30→

    Verse page →Original language →

16. Numbers 16:3

    They came together against Moses and Aaron and told them, “You have taken too much upon yourselves! For everyone in the entire congregation is holy, and the LORD is in their midst. Why then do you exalt yourselves above the assembly of the LORD?”

    ›Commentary on Numbers 16:32 voices

    “All are holy - A kingdom of priests, an holy nation, as they are called, Exod. xix, 6, a people separated to the service of God, and therefore no less fit to offer sacrifice and incense, than you are. Among them - By his tabernacle and cloud, the tokens of his gracious presence, and therefore ready to receive sacrifices from their own hands.

    “All the congregation are holy - Compare the marginal reference. Korah’s object was not to abolish the distinction between the Levites and the people, but to win priestly dignity for himself and his kinsmen Num 16:10. This ultimate design is masked for the present in order to win support from the Reubenites by putting forward claims to spiritual equality on behalf of every Israelite.

    Everything gathered on Numbers 16:3→

    Verse page →Original language →