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The following two passages from Deuteronomy seem to lend themselves to opposing conclusions about the morality of punishing someone for a crime committed by their father:

8“‘You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth. 9You shall not bow down to them or serve them; for I the Lord your God am a jealous God, visiting the iniquity of the fathers on the children to the third and fourth generation of those who hate me, 10but showing steadfast love to thousands of those who love me and keep my commandments. Deuteronomy 5 ESV

16“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 ESV

Bearing in mind the differing contexts of the two verses, how can they be interpreted without contradiction?

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3 Answers

The punishment of one persons sin upon their children is pertaining to national judgments. It means our sin does not only effect us but as it enters society, if it goes unrepentant of, it is like a cancer invading the whole body. Eventually a whole nation can suffer the eventual downfall and judgment as a result of the sins of a forefather hundreds of years later.

God's management of peoples and nations and their unavoidable interaction and community, sharing both the blessings and judgments of God, does not contradict his dealings with each individual as accountable for their sin on it own ground. Neither does he want men to suppose they can be gods and seek vengeance on the innocent for another man's sin.

I think the best way to understand it is in how we actually see God in his dealings with the world and especially Israel. With Israel God predicted Israel's future failure at the very commencement of the Law. It was predicted that they would not retain the land they would enter on account of idolatry and other sins. Furthermore he warned them of this through Moses with specific results in various places, for example:

I will scatter you among the nations and will draw out my sword and pursue you. Your land will be laid waste, and your cities will lie in ruins. Then the land will enjoy its sabbath years all the time that it lies desolate and you are in the country of your enemies; then the land will rest and enjoy its sabbaths. (Leviticus 26:33-34, NIV)

When we actually trace the sins that eventual leads to this 'visiting the iniquity of the fathers on the children' generations later, we see it takes time and the fathers who sinned almost seem to get away with it and only the children suffer. For example we might say idolatry started with Solomon but while he lived in the greatest luxury, his children following his example and continuing in his sin, eventually paid the price. In fact just as many of our children suffer divorce starting long before they feel it, during the time a man decides to look at another woman with lust in his heart with a premeditated commitment of pursuing it into a kind of grave, Solomon's many foreign wives and his love for them made him less opposed to idolatry.

However although God is patient and slow to bring about his judgments, the judgment actually happens instantly from an internal death, and loss of true enjoyment of God, or at least a diminished measure of it. This loss of an inward enjoyment of God is in many ways a greater loss and judgment, even in prosperity, than the eventual physical manifestations of a leaders sins affecting a nation only outwardly. One is personal the other national. In fact God can gives life to his people while they suffer national calamities, so inwardly they are blessed while appearing to suffer judgment. We highly underestimate this 'fruit of sin', the inward loss of joy, because we know little of God's glory to begin with. We do not even notice it depart! What should be our primary motive for obedience is dismissed as irrelevant.

In any event, God's just hand pursues sin from its source and chases it along generations not letting it go unaccounted for. However as we are individually judged upon our own deserts and none other, than even our undeserved blessings or curses that we enjoy or suffer due to our station in life, will be included in God's measuring of our own selves before him. in any case we must, in our own civil laws, ensure a criminal is never punished for the crimes of another as God hates injustice.

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It isn't necessarily a contradiction; perhaps "visiting the iniquities of the fathers on the children" doesn't mean punishing the children for parental sins. The text doesn't say "punish", after all. This was explained to me by analogy with alcoholism: the children of alcoholics are more likely than average to become alcoholics themselves, so in a sense the errors of their parents have been visited on them through no fault of their own. We are influenced by our parents, for the good and for the bad. That's not punishment; that's just how human society works.

On the other statement of this command, Exodus 20:5, Rashi writes:

of those who hate Me: As the Targum [Onkelos paraphrases: when the sons continue to sin following their fathers, i.e.], when they cling to their fathers’ deeds. — [from Sanh. 27b]

So it appears that the targum, translating the passage into Aramaic, understood this as talking about tendencies, not punishment.

The talmudic passage Rashi cites, Sanhedrin 27b, says (Soncino translation):

Is it not written, Visiting the iniquities of the fathers upon the children? — There the reference is to children who follow their parents’ footsteps. As it has been taught: And also in the iniquities of their parents shall they pine away with them, [i.e.,] if they hold fast to the evil doings of their fathers.

This same section of talmud, by the way, also understands Deut 24:16 as meaning that fathers and children cannot testify against each other -- not being punished because of the other means on the testimony of. But one doesn't have to accept that to read Deut 5:9 as not referring to punishment.

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Well, how you reconcile contradictions in the Bible depends largely on your orientation to reading and interpreting the Bible. :)

My own belief is that the Bible speaks with multiple voices, and so it is essentially disingenuous to pretend that "the Bible says" one thing about a particular topic. Different parts of the Bible express different perspectives and facets, and my job as someone who tries to take the Bible's guidance seriously is to decide which texts speak louder than other texts... That's just where I'm coming from.

So for the topic at hand, what my Biblical professor calls "vicarious intergenerational punishment", there are a number of differing ideas - not just here, but Ex. 34, Ezek. 18, and elsewhere. Prof. Moshe Greenberg (in his classic essay "Postulates on Biblical Law") argues that in the milieu of the ancient Near East, vicarious punishment was common, and the innovation of Biblical law was to make vicarious punishment the prerogative of G!d alone. People are expressly forbidden from punishing children for the sins of their parents. Even G!d, although capable of enforcing the attribute of Divine justice, declares that vicarious punishment is not the Divine will, e.g. in Ezek. 18. This issue brings up the whole question of Divine punishment in general, which is a much larger theological and moral question that can be discussed here.

If you want to read more on this topic by scholars more knowledgeable and eloquent than I, here are a few examples (or even a simple GoogleBook search for "vicarious intergenerational punishment" should bring things up):

My professor, Marc Brettler, on "Biblical Authority" and resolving this 'contradiction'

Rachel Muers on ethical development and intergenerational relationships

James Kugel on theodicy, human sinfulness, and Divine punishment

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