The Second Commandment contains a statement that people frequently misunderstand: “I, the Lord your God, am a jealous God, punishing the children for the sin of the parents to the third and fourth generation of those who hate me, but showing love to a thousand generations of those who love me and keep my commandments” (Exodus 20:5–6, emphasis added here and below). In this, and in other verses, the word “fathers” in the original Hebrew refers to both fathers and mothers – so modern Bible versions like the NIV are not incorrect in translating this verse “the sin of the parents.”
But does God really punish the children “for the sin of the parents” – does he punish people today because of the sins of others in the past? The belief that he does that is as old as the Bible itself. The prophet Ezekiel asked the people of ancient Judah “What do you people mean by quoting this proverb about the land of Israel: ‘The parents eat sour grapes, and the children’s teeth are set on edge’?” (Ezekiel 18:2). His contemporary, Jeremiah, clarified the meaning of the same proverb and prophesied: “In those days people will no longer say, ‘The parents have eaten sour grapes, and the children’s teeth are set on edge.’ Instead, everyone will die for their own sin; whoever eats sour grapes—their own teeth will be set on edge” (Jeremiah 31:29–30).
But neither Ezekiel nor Jeremiah were teaching that God punishes people for the sins of their ancestors. Ezekiel shows that the people of Judah used this proverb in self-justification – claiming that God was unjustly punishing them for the sins of previous generations: “you say, ‘The way of the Lord is not just.’ Hear, you Israelites: Is my way unjust? Is it not your ways that are unjust? (Ezekiel 18:25). As Ezekiel also prophesied: “As surely as I live, declares the Sovereign Lord, you will no longer quote this proverb in Israel. For … The one who sins is the one who will die” (Ezekiel 18:3).
Jeremiah also teaches the same thing when he says of God “You show love to thousands but bring the punishment for the parents’ sins into the laps of their children after them” (Jeremiah 32:18), but clarifies in the very next verse “you reward each person according to their conduct and as their deeds deserve” (Jeremiah 32:19).
Theologically, it is true, of course, that all people have been affected by “the fall” of humanity through Adam’s sin (Romans 5:12–19; etc.), but this refers to our universal sinful state and the condition of the world, not punishments on specific people for others’ sins of the past. Going back to the Second Commandment, we should be careful to notice exactly what it is that God says in Exodus – that the children will be punished “for the sin of the parents to the third and fourth generation of those who hate me” (Exodus 20:5). It is the children who continue in the path of hating God who will be punished in the same way for the same sins – not any and all children of those who sin.
We can know that the warning God gave regarding children being punished for the sins of the parents did not mean innocent or righteous children, but was based on the children behaving like their parents and receiving the same punishment because the Mosaic law specifically taught: “Fathers shall not be put to death because of their children, nor shall children be put to death because of their fathers. Each one shall be put to death for his own sin” (Deuteronomy 24:16). Children were never required to suffer the penalty for their parents’ sins when they themselves were innocent.
Unfortunately, when a person sins, his or her children (and sometimes grandchildren) may suffer as a result. For example, if a parent is an alcoholic, or involved in a life of crime, the individual’s children will not be punished for his sin; but they may suffer the negative consequences of the parent’s actions or be influenced negatively by them. But this is the nature of sin, not of God who is just and who never prescribes punishment on those who are not guilty (Proverbs 17:15; Matthew 12:7; etc.).
So the statement that God punishes children for the sin of the parents that we find in the Second Commandment does not mean what many people presume – it means rather that God will punish those who hate him and continue to sin from generation to generation, just as he continues to bless from generation to generation those who continue to love and obey him.
But does God really punish the children “for the sin of the parents” – does he punish people today because of the sins of others in the past? The belief that he does that is as old as the Bible itself. The prophet Ezekiel asked the people of ancient Judah “What do you people mean by quoting this proverb about the land of Israel: ‘The parents eat sour grapes, and the children’s teeth are set on edge’?” (Ezekiel 18:2). His contemporary, Jeremiah, clarified the meaning of the same proverb and prophesied: “In those days people will no longer say, ‘The parents have eaten sour grapes, and the children’s teeth are set on edge.’ Instead, everyone will die for their own sin; whoever eats sour grapes—their own teeth will be set on edge” (Jeremiah 31:29–30).
But neither Ezekiel nor Jeremiah were teaching that God punishes people for the sins of their ancestors. Ezekiel shows that the people of Judah used this proverb in self-justification – claiming that God was unjustly punishing them for the sins of previous generations: “you say, ‘The way of the Lord is not just.’ Hear, you Israelites: Is my way unjust? Is it not your ways that are unjust? (Ezekiel 18:25). As Ezekiel also prophesied: “As surely as I live, declares the Sovereign Lord, you will no longer quote this proverb in Israel. For … The one who sins is the one who will die” (Ezekiel 18:3).
Jeremiah also teaches the same thing when he says of God “You show love to thousands but bring the punishment for the parents’ sins into the laps of their children after them” (Jeremiah 32:18), but clarifies in the very next verse “you reward each person according to their conduct and as their deeds deserve” (Jeremiah 32:19).
Theologically, it is true, of course, that all people have been affected by “the fall” of humanity through Adam’s sin (Romans 5:12–19; etc.), but this refers to our universal sinful state and the condition of the world, not punishments on specific people for others’ sins of the past. Going back to the Second Commandment, we should be careful to notice exactly what it is that God says in Exodus – that the children will be punished “for the sin of the parents to the third and fourth generation of those who hate me” (Exodus 20:5). It is the children who continue in the path of hating God who will be punished in the same way for the same sins – not any and all children of those who sin.
We can know that the warning God gave regarding children being punished for the sins of the parents did not mean innocent or righteous children, but was based on the children behaving like their parents and receiving the same punishment because the Mosaic law specifically taught: “Fathers shall not be put to death because of their children, nor shall children be put to death because of their fathers. Each one shall be put to death for his own sin” (Deuteronomy 24:16). Children were never required to suffer the penalty for their parents’ sins when they themselves were innocent.
Unfortunately, when a person sins, his or her children (and sometimes grandchildren) may suffer as a result. For example, if a parent is an alcoholic, or involved in a life of crime, the individual’s children will not be punished for his sin; but they may suffer the negative consequences of the parent’s actions or be influenced negatively by them. But this is the nature of sin, not of God who is just and who never prescribes punishment on those who are not guilty (Proverbs 17:15; Matthew 12:7; etc.).
So the statement that God punishes children for the sin of the parents that we find in the Second Commandment does not mean what many people presume – it means rather that God will punish those who hate him and continue to sin from generation to generation, just as he continues to bless from generation to generation those who continue to love and obey him.
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