Exodus 20:5

5. Thou shalt not bow down thyself to them This confirms the view expressed in the last verse, that idolatrous images are contemplated, not any and all productions of art . Images of Deity, whether under the form of man, or beast, or bird, or the luminaries of the sky, have ever proven a temptation and snare; and for a people just delivered from Egypt, where almost every object in nature was thus deified, such a most emphatic and particular prohibition was demanded . Jehovah therefore proclaims himself a jealous God, and only the shallow sentimentalist will find fault with such a designation of the God of Israel. In the nature of things he cannot undeify himself by giving his glory to another, and his praise to graven images. Isaiah 42:8. This would be as impossible as it is for God to lie . Here are closely brought together three divine names, JEHOVAH, ELOHIM, and EL. The Almighty and Eternal Being who bears these titles cannot allow his place and name to be taken by another any more than the faithful husband can allow adultery in his wife. This imagery is frequent in the Old Testament, and all idolatry is regarded as spiritual adultery.

Visiting the iniquity of the fathers upon the children Here is testimony to a law of heredity stamped upon the human race. Mankind are constituted a living, self-perpetuating organism, and one may, by hateful opposition to God, bequeath a curse upon his posterity which will extend unto the third and fourth generation. The word עון , iniquity, means the inherent badness of a perverted moral nature . This is the characterizing quality of them that hate the God of holy revelation . As an idol is a deceptive nothing, (1 Corinthians 8:4,) so all who make and worship idolatrous images are virtually the same as those who love and make a lie, (Revelation 22:15;) and history shows how the iniquity of idolatry has been wont to propagate itself through many generations. Nor is idolatry the only mortal curse that is wont to be thus entailed. But this Scripture is not to be construed, contrary to Ezekiel 18:20, to mean that children will be punished for their parents’ sins . Guilt cannot be entailed . The child may, physically and mentally, suffer evil consequences because of a parent’s sins, but no guilt of theirs is or can be justly imputed to him who had no part in the sin . The following table, by Lummis, of distinctions between natural consequences and punishment puts the subject in a clear light, and furnishes in itself a valuable study .

Distinctions to be made between Natural Consequences and Punishment.

1. All proper punishment must be deserved. Natural consequences may not be deserved. 2. Punishment follows intentional wrong doing only. Consequences follow both in tentional and un intentional wrong doing. 3. Punishment follows wrong doing after judgment pronounced. Consequences may follow immediately after the wrong act. 4. Punishment is suspended the moment pardon has been declared. Consequences may follow indefinitely after pardon has been granted 5. Punishment ceases when the penalty inflicted has been fully borne. Consequences follow as really after the penalty has been suffered as at any time after the wrong doing 6. Punishment is visited only on the guilty. Consequences extend equally to the Innocent. 7. Punishment is limited by justice. Justice is not applicable to consequences. 8. Punishment comes directly from the will of the ruler. Consequences result directly from the constitution of things. 9. Punishment is retributive. Consequences are admonitory 10. Punishment can only belong where guilt or remorse has been felt. Consequences may exist where remorse is impossible for example, upon dumb animals.