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If he beget a son that is a robber, a shedder of blood, etc. Most of the features of character mentioned in these verses came under our notice in our preceding homily. And other parts of these verses (e.g. "the soul that sinneth, it shall die") have already engaged our attention. But the paragraph suggests the following observations.

I. THAT PERSONAL CHARACTER IS NOT HEREDITARY. We have pointed out (on vers. 1-4) that moral tendencies are frequently hereditary; a child may inherit a strong bias towards good or towards evil from his parents. But a person's real character is not the product of the law of heredity. A just man may "beget a son that is a robber, a shedder of blood, and that doeth any one of these things," etc. (vers. 10-14). The character thus portrayed is the very opposite of the just man (vers. 5-9), yet it is suggested that this character may belong to the son of the just man. Personal principles and piety cannot be transmitted from father to son as property is transmitted. The son of a good man may repudiate his father's God, and refuse to tread in his father's footsteps. Eli was a good man, but his sons were "sons of Belial." David was a great-souled and godly man, but he begat an Absalom. And Solomon begat a Rehoboam. "Grace does Hot run in the blood, nor always attend the means of grace." On the other hand, a wicked parent may beget a son who shall shun his father's sins, and live a righteous and religious life. The son does not inherit either the righteousness or the wickedness of his father as he inherits the paternal possessions.

II. THAT THE HOLY CHARACTER OF A PARENT WILL NOT AVAIL FOR THE SALVATION OF HIS CHILDREN. The just man by his holiness does not save his wicked son. That son "shall not live: he hath done all these abominations: he shall surely die; his blood shall be upon him." The children of the godly have great religious advantages. In the instructions, examples, and prayers of their parents they have most valuable aids to personal piety. Moreover, they probably inherit from them tendencies and aptitudes to the true and the good. Still, the parental character will only avail for the salvation of the parents. The children of the godly can only realize the salvation by realizing a character like unto their parents. David's godliness, though joined with intense love for his son, did not save Absalom from ruin. Hezekiah was a good man, but his son Manasseh was terribly wicked. Josiah was eminently pious and patriotic, but his children were notoriously depraved. True religion is an intensely personal thing; it is an individual life and experience and practice. All its important experiences and acts are essentially personal and solitary. Only the sinner himself can repent of his sins. No one can believe on Jesus Christ for us. If faith is to benefit us it must be our own willing and cordial act and exercise. We cannot work out our salvation by proxy. Every man must "work out his own salvation with fear and trembling." The Jews prided themselves on their descent from Abraham, as though by that their salvation was secured; but John the Baptist declared to them the worthlessness of their hope (Matthew 3:7-11), and our Lord exhibited its utter delusiveness (John 8:33-44). True religion is not ours in virtue of any human connection or relationship. It is a thing not of flesh and blood, but of spirit and principle; not of human generation, but of Divine regeneration.

III. THAT THE WICKED CHARACTER OF A PARENT DOES NOT NECESSITATE THE WICKEDNESS AND DEATH OF HIS CHILDREN. "Now, lo, if he" (i.e. the wicked son of just father) "beget a son, that seeth all his father's sins which he hath done, and considereth, and doeth not such like," etc. (vers. 14-17). Great are the disadvantages of the children of wicked parents. Parental example and influence are decidedly inimical to their highest and best interests. If they become true and good it will be notwithstanding their parents, not because of them. Yet such children may grow up righteous and religious, useful and godly. The son may behold his father's sins, not as an example, but as a warning, and may form quite a different character and lead quite a different life. The prophet mentions certain steps in this process which we may glance at with advantage.

1. Parental sins seen. "A son, that seeth all his father's sins which he hath done." Sons are close observers of their fathers' acts and ways. This should lead fathers to act wisely and to follow the ways that are good. It is a sad thing for a son to see follies and sins in his own father.

2. Parental sins considered. "And considereth." Observation is of little benefit without reflection. By reflection we are enabled to realize the true significance and bearings of facts and circumstances. By reflection facts become forces unto us. Inconsideration often leads to sin. At a time when Israel was "laden with iniquity" one of the grave charges laid against them was, "My people doth not consider."

3. Parental sins shunned. "Considereth, and doeth not such like." A due consideration of the ways and works of the wicked, their real character and certain tendencies, would lead us to regard them as solemn lessons to he earnestly shunned. Thus, according to our text, the son of a sinful parent may avoid that parent's sins, and practise the opposite virtues. Examples of this are happily numerous. The excellent Hezekiah was the son of the wicked Ahaz. Good Josiah was the son of the notoriously depraved Amon, and the grandson of the still more notoriously wicked Manasseh.

IV. INDIVIDUAL DESTINY IS DETERMINED BY INDIVIDUAL CHARACTER. "Yet say ye, Wherefore doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live. The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him." No statement could be more explicit and decisive than this. And it is corroborated by other declarations of Holy Writ. "If thou art wise, thou art wise for thyself; and if thou scornest, thou alone shalt bear it;" "Each one of us shall give account of himself to God;" "Each man shall bear his own burden." Individual destiny grows out of individual character. "As righteousness tendeth to life: so he that pursueth evil pursueth it to his own death." - W.J.

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KJV: If he beget a son that is a robber, a shedder of blood, and that doeth the like to any one of these things,

WEB: If he fathers a son who is a robber, a shedder of blood, and who does any one of these things,