So What is Up With Generational Sin?
Recently
I have been dealing with the topic of ‘generational sin’ or ‘generational
curses’ as part of the material I am covering for a youth retreat. There is much confusion in the
evangelical world on this topic and I wanted to see if I could bring a little
clarity. I wrote a paper while ago,
April 1st 2010, in seminary dealing with Ezekiel 18:1-32 entitled, The Explanation of Exile. Ezekiel 18:1-32 serves as a
wonderful guide in putting together the Biblical pieces on the topic of
generational sin.
There
seems to be two primary schools of thought on this topic, though there are many
variations in-between. The first
school understands generational sin or curses as just that, curses that have
been imposed on us by God because of our parent’s sin (Deuteronomy 5:9-10 is
often cited in support). These
curses then need to be hunted down and broken through many means. The second school understands
generational sin or curses as a product of each individual sinning in the way
of their parents. This can be through
a physically passed on propensity (like genetics) or learned behavior. Children will sin like their parents
because they have desired to do so and now reap the consequences (like the
pattern of sin given in James 1:14-15).
In this case repentance is all that is needed to ‘break’ the chain of
sin.
So
how does Ezekiel 18:1-32 play into this?
As I am arguing in my paper, Ezekiel 18:1-32 gives an explanation for
the exile of Israel. Israel had
sinned in many ways breaking God’s covenant and was then kicked out of the land
to suffer for a generation. As
Ezekiel reasons, the sons suffer the punishment of the father’s sin precisely
because they are sinning in the same way.
This should not surprise us since this fits into the Bible’s overall
teaching on our sin nature in general.
Because we are human, we inherit a sinful nature from our fathers. We not only inherit the guilt of Adam’s
sin from our fathers (along the lines of Romans 5:16) but we also inherit
corruption. Romans 5:12 teaches that
“sin came into the world through one man, and death through sin, and so death
spread to all men because all sinned.” Ezekiel’s answer to generational sin then
fits well within the overall biblical understand of man’s sin. Ezekiel 18:1-32 starts with an old
Israelite proverb in Ezekiel 18:2 that really represents the first position I
have mentioned above. Ezekiel’s
answer to the proverb will align with the second position I stated above. I have aligned my own convictions with
Ezekiel 18:1-32 and the second position I have briefly mentioned.
Below
I have included the introduction of my paper and what I think to be the
particularly important section dealing with a hypothetical question raised in
Ezekiel 18:19 that will unlock the idea of ‘generational sin or curses.’ Since the paper is academic in
language, I would suggest reading Ezekiel 18:1-32 in its entirety, and then
read it again as you see the way I have laid out the chapter in my
introduction. Finally, ponder the
answer to the hypothetical question that Ezekiel gives; basically, the children
have been eating sour grapes too just like Jeremiah 31:30. The good news is the Gospel can turn our sour grapes into wine if we are willing to turn from our sin through confession
and repentance.
After
reading the selections from my paper below, if you have any follow up questions
or would like to read this paper in its entirety, please send me an email from
my Contact Page. I would also like
to suggest a really succinct article on the subject by John Piper that you can
access HERE. Remember, if you are seminary student, be above reproach and do not plagiarize anything I have written below; cite appropriately, Thanks!
Below
is a selection from:
Ezekiel 18, The Explanation
of Exile, A
Paper
Presented
to: Dr. Jim Hamilton at The Southern Baptist Theological Seminary
By Jared
C. Jenkins, April 1, 2010
Introduction
“Ezekiel
is a strange prophet, perhaps the strangest…”[1]
Dumbrell says in the opening paragraph of his treatment on the book of
Ezekiel. A “strange prophet” seems
to be the general sentiment among many when they approach the prophecy of
Ezekiel. Despite the out of
ordinary acts and visions of Ezekiel the prophet, the book is very important
for the exiled Israelite’s understanding of the fall of Jerusalem and the
future restoration of the people.[2] Dumbrell divides the book into three main
sections chapters 1-24, which prophesy destruction and exile for Jerusalem and
her people, chapters 25-32 which contain prophecies against surrounding
nations, and Chapters 33-48, which give prophecies of restoration.[3] Similarly the New Dictionary of Biblical Theology breaks the book up into the
same three distinct sections as Dumbrell, but adds a fourth section by dividing
out chapters 1-3 as the call and commission of Ezekiel.[4] This paper will be focusing on Chapter
18 of Ezekiel, which falls within the first division of the book dealing with
the prophecy of destruction for Jerusalem and Judah. Chapter 18 seems to be quite unlike the chapters before and
after, 17 and 19.[5] The
exiled Israelites seem to have settled on
the reason why they have been taken to Babylon and it is expressed in an odd
proverb cited in Ezekiel 18:2.
Ezekiel meets the proverb’s reasoning with a “complex disputation
speech”[6]. The thesis of Chapter 18 and the thesis
of this paper is that the Israelites were justly exiled to Babylon by God not
because of their fathers sin, but because of there own individual sin in the
legacy of their fathers, which if repented of, God will restore them to life.
The thesis of Chapter 18 is worked out in the following framework of the passage that supports the thesis above. Chapter 18 verses 1-2 start with a thesis from the Israelites concerning why the Israelites think they are in exile, delivered in the form of a proverb. These verses set the topic that is in dispute, exiled life bound by the sin of their fathers. In verses 3-4 there is a counterthesis by God stating the reason for the exile,[7] individual sin. An exposition of the counterthesis proposed by God is developed in verses 5-18[8] in a walk through three generations of Fathers and Sons, their righteousness, unrighteousness, and return to righteousness, building the case of the counterthesis. At verse 19 there is a hypothetical question raised[9] that Ezekiel deals with by recapitulating verses 5-18 in a summarized form in verse 20. This restatement of the previous argument builds the support for God’s counterthesis explaining further the reason for the exile as individual sin. In verses 21-24, Ezekiel sets out a picture of blessing and cursing and the hope for life in a more urgent manner.[10] These few verses set the stage for discussion of the people’s accusations against God. Verses 25-29 deal with the people’s accusation against God that He is unjust,[11] similar to the accusation from the people in verse 19. Finally verses 30-32 give judgment and a passionate call to repentance,[12] in light of the previous two discussions in verses 1-29. The disputational speech of Chapter 18 destroys the popular parable of the Israelites and replaces it with God’s truth.
……
Hypothetical Question: Isn’t
This Unjust That the Son is Not Punished for the Father’s
Sin?
In Ezekiel 18:19 we encounter an argument against
God’s new thesis of “individual sin brings death” saying, “Yet you say, ‘Why
should the son not bear the punishment for the father’s iniquity?’”[13] Ezekiel answers this objection with
another clear cut summary of the tenants of God’s counterthesis as displayed
previously in the case study of the 3 generations in 18:5-18. Here the audience of exiled Israelites
is faced with the reality of their
own sin. If God’s counterthesis
says that the one who sins will die and the Israelites are facing the “death”
of exile, then the only conclusion can be that they are guilty of sin just like
their fathers, deserving of the punishment that they have received.[14]
A faulty response would be that God is unjust. The exiled Israelites seem to be struggling with what they
think it is they know from the Law.
Deuteronomy 5:9-10 says,
You shall not worship them
[idols] or serve them [idols]; for I am a jealous God, visiting
the iniquity of fathers on the
children, and on the third and the fourth generations of
those who hate Me, but showing
lovingkindness to thousands, to those who love Me and
keep my commandments.[15]
The Israelites are trying to square what they know
of God’s law with the new counterthesis given by God through Ezekiel. Block makes these comments concerning
Deuteronomy 5:9-10,
The Decalogue statement had
originally been intended as a proleptic warning to adults to
guard their conduct because of the implications of their actions for their children. But in
guard their conduct because of the implications of their actions for their children. But in
the mouths of Ezekiel’s
contemporaries, it has been transformed into a retrospective
accusation of divine injustice.[16]
And this is exactly what can be seen in Ezekiel
chapter 20. The history of Israel
is a history of continuous rebellion; exiled Israel is sharing in the sins of
the past.[17] This is not a guiltless generation;
they have learned sin from their fathers and have participated in it wholeheartedly.
The corporate nature of judgment is not arbitrary,
any more than is the corporate aspect of salvation, but it is bound up with the
transmission of those same sinful characteristics on to the next
generation. Following the example
of the fathers, the children have also been eating sour grapes.[18]
[1] William J. Dumbrell, Faith of Israel (Grand Rapids: Baker
Academic, 2002), 151.
[2] I. M. Duguid, “Ezekiel,” In
The New Dictionary of Biblical Theology,
ed. T. Desmund Alexander, Brian S. Rosner, D. A. Carson, Graeme Goldsworthy
(Downers Grove: InterVarsity Press, 2000), 229.
[3] William J. Dumbrell, Faith of Israel (Grand Rapids: Baker
Academic, 2002), 151.
[4] I. M. Duguid, “Ezekiel,” In
The New Dictionary of Biblical Theology,
ed. T. Desmund Alexander, Brian S. Rosner, D. A. Carson, Graeme Goldsworthy
(Downers Grove: InterVarsity Press, 2000), 229.
[5] Daniel I. Block, Ezekiel Chapters 1-24, a volume of The New International Commentary On The Old
Testament, ed. by R. K. Harrison and Robert L. Hubbard, Jr (Grand Rapids:
William B. Eerdmans Publishing Company, 1997), 555.
[6] Ibid., 554.
[7] Ibid., 555.
[8] Ibid., 555.
[9] Iain M. Duguid, Ezekiel, a volume of the The NIV Application Commentary, ed.
Terry Mack (Grand Rapids: Zondervan Publishing House, 1999), 237.
[10] Daniel I. Block, Ezekiel Chapters 1-24, a volume of The New International Commentary On The Old
Testament, ed. by R. K. Harrison and Robert L. Hubbard, Jr (Grand Rapids:
William B. Eerdmans Publishing Company, 1997), 582.
[11] Ibid., 584.
[12] Ibid., 584.
[13] Ezekiel 18:19, NASB.
[14] Iain M. Duguid, Ezekiel, a volume of the The NIV Application Commentary, ed.
Terry Mack (Grand Rapids: Zondervan Publishing House, 1999), 237.
[15] Deuteronomy 5:9-10, NASB.
[16] Daniel I. Block, Ezekiel Chapters 1-24, a volume of The New International Commentary On The Old
Testament, ed. by R. K. Harrison and Robert L. Hubbard, Jr (Grand Rapids:
William B. Eerdmans Publishing Company, 1997), 559.
[17] Iain M. Duguid, Ezekiel, a volume of the The NIV Application Commentary, ed.
Terry Mack (Grand Rapids: Zondervan Publishing House, 1999), 237.
[18] Ibid., 237.
Leave a Comment