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Being judged for the sins of your father?

tonychanyt

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The question of whether individuals can be judged for the sins of their fathers is a complex and multifaceted issue that arises in various parts of the Bible. It touches on themes of divine justice, human responsibility, and the relationship between individual and communal accountability.
Moses gave a civic statute to the ancient nation of Israel in Deuteronomy 24:
16 Parents are not to be put to death for their children, nor children put to death for their parents; each will die for their own sin.
No one could be executed or punished for crimes committed by others, even close family members.
17 Do not deny justice to the foreigner or the fatherless, and do not take a widow’s cloak as security.
The emphasis was on human justice, which must be impartial and based on evidence of individual guilt.
The above was part of the Israelites' legal code. On the other hand, Joshua 7:
24 Then Joshua, together with all Israel, took Achan son of Zerah, the silver, the robe, the gold bar, his sons and daughters, his cattle, donkeys and sheep, his tent and all that he had, to the Valley of Achor. 25 Joshua said, “Why have you brought this trouble on us? The Lord will bring trouble on you today.
Joshua did not pronounce a national legal statute here but a divine judgment specifically on Achan's family. This judgment was not imposed by human authorities but by God Himself.
Further, Jos 10:
34 Joshua and all Israel with him passed on from Lachish to Eglon. And they laid siege to it and fought against it. 35 And they captured it on that day, and struck it with the edge of the sword. And he devoted every person in it to destruction that day, as he had done to Lachish.
God judged the inhabitants of the whole city, killing everyone: men, women, boys, girls, babies, and pregnant women. This divine judgment wasn't based on a civic statue.
Another example is in 2 Samuel 12 concerning David:
9 Why did you despise the word of the Lord by doing what is evil in his eyes? You struck down Uriah the Hittite with the sword and took his wife to be your own. ...
13 Then David said to Nathan, “I have sinned against the Lord.”
Nathan replied, “The Lord has taken away your sin. You are not going to die. 14 But because by doing this you have shown utter contempt for the Lord, the son born to you will die.”
David sinned. His son hadn't done anything.
No human judge should put a child to death for his father's violation of the law.
Ezekiel hinted at the eternal divine judgment of salvation in 18:
4 Behold, all souls are mine; the soul of the father as well as the soul of the son is mine: the soul who sins shall die.
Ezekiel rejected the idea of inheriting guilt or punishment for someone else's sins.
No human judge should punish children for their parents' sins. However, divine judgments could involve collective or intergenerational consequences, reflecting God's sovereignty and the interconnected nature of human relationships. Ultimately, from God's point of view, each soul is accountable to God for their own actions, underscoring the primacy of individual responsibility before him.
See also
 

Clare73

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The question of whether individuals can be judged for the sins of their fathers is a complex and multifaceted issue that arises in various parts of the Bible. It touches on themes of divine justice, human responsibility, and the relationship between individual and communal accountability.
Moses gave a civic statute to the ancient nation of Israel in Deuteronomy 24:

No one could be executed or punished for crimes committed by others, even close family members.

The emphasis was on human justice, which must be impartial and based on evidence of individual guilt.
The above was part of the Israelites' legal code. On the other hand, Joshua 7:

Joshua did not pronounce a national legal statute here but a divine judgment specifically on Achan's family. This judgment was not imposed by human authorities but by God Himself.
Further, Jos 10:

God judged the inhabitants of the whole city, killing everyone: men, women, boys, girls, babies, and pregnant women. This divine judgment wasn't based on a civic statue.
Another example is in 2 Samuel 12 concerning David:

David sinned. His son hadn't done anything.
No human judge should put a child to death for his father's violation of the law.
Ezekiel hinted at the eternal divine judgment of salvation in 18:

Ezekiel rejected the idea of inheriting guilt or punishment for someone else's sins.
No human judge should punish children for their parents' sins. However, divine judgments could involve collective or intergenerational consequences, reflecting God's sovereignty and the interconnected nature of human relationships. Ultimately, from God's point of view, each soul is accountable to God for their own actions, underscoring the primacy of individual responsibility before him.
See also
However, while sin is not inherited from our ancestors, Adam's sin is imputed by God to those of Adam (Ro 5:17, 18-19, 12-16),
which is the pattern (Ro 5:14) for Christ's righteousness being imputed to those of Christ (Ro 5:18-19, 1 Co 1:30, 2 Co 5:21).
 
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Clare73

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Clare73

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Let me ask the question differently. How does God impute sin to us?
The same way he assigns all guilt, accounting/charging it to us .

Have you studied Ro 5:17, 18-19, where in vv. 18-19 the imputation of Adam's sin to those in Adam is twice contrastingly paralleled with the imputation of Christ's righteousness to those in Christ?
 
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Clare73

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Can you describe the imputation procedure (operations) in detail with precision? Begin with

Step #1 _____
It would be helpful for me if you described in the same manner the assignation of guilt procedure (operations), in detail with precision.
 
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