Not only inward reverence is forbidden, but also all outward gestures that naturally or customarily express reverence, whether bowing down the body, as here; or bending the knee, as 1 Kings 19:18; or kissing the idol, or one's hand towards it, as Job 31:27 Hosea 13:2; one gesture being by a synecdoche named for all. To them, nor before them; for to bow to them, and to bow before them, are expressions in Scripture of the same extent and use, as appears by comparing this place with Leviticus 26:1 2 Chronicles 25:14; and 2 Samuel 7:22, with 1 Chronicles 17:25; and Matthew 4:9, with Luke 4:7. Nor serve them; or, worship them, either inwardly in thy mind, or outwardly by any sensible mean or sign of worship given to them, as incense or sacrifice, vowing to them, or swearing by them, or the like. A jealous God, i.e. impatient of any partner in thy love and worship, and full of wrath against them that give my glory to images, Isaiah 42:8; as jealousy is the rage of a man Proverbs 6:34 against the defiler of his marriage-bed. God is pleased to call and account himself the Husband of his church and people, Jeremiah 2:2 Hosea 2:19; and therefore idolatry is called adultery, Deuteronomy 31:16 Jeremiah 3:3,10; and God's anger against idolaters jealousy. The word el properly signifies the strong God, and shows God's ability to avenge himself, as the word jealous notes his readiness and resolution to do it. Visiting, i.e. remembering, inquiring into, or punishing, (as that word is commonly used, as hath been noted before,) the iniquity of the fathers upon the children. Quest. How can this be just? Answ.
1. All are born sinners, and are children of wrath, and therefore justly punishable for their own sins. Answ.
2. He speaks not here of eternal damnation, but of temporal punishments, in which there is no shadow of injustice; as appears,
1. Because the sins of parents are oft punished in their children, even in human courts, as is manifest in traitors, which practice being acknowledged to be just, it cannot with any sense be accounted unjust in God.
2. Because such external punishments have more good than evil in them, and are in many, and may be so in others, if themselves do not hinder it, instruments of the greatest good, exercises of their virtues and graces, and means of their eternal happiness.
3. Because children are a part and the possession of their parents, and therefore it is not unjust if they suffer with them, and for them. Answ.
3. This is to be understood with an exception of repentance, and penitent children, as appears from Eze 18 And if any such be temporally punished for their fathers sins, God will abundantly recompense it to them some other way. But if children tread in their fathers sinful steps, it is but just that they should partake of their plagues. Unto the third and fourth generation; and further too, as appears in the ten tribes, and afterwards in the two tribes, upon whom the iniquity of their fathers hath been visited now for many generations. But he mentions them in particular, partly, because a parent may live so long, and see the dreadful effects of his sin in his children's children; partly, because so far the memory of a father may extend, and be matter of imitation to his children; and partly, to show the difference between his exercise of justice and mercy, as appears by comparing the next verse. Them that hate me. This word is opposed to the conceit that idolaters, at least many of them, have of themselves, that they love God more than others do, because they love, and honour, and worship the creatures for his sake, and for those excellencies that he hath wrought in them; but this will no more excuse their idolatry, than it will excuse him that commits adultery with his friend's wife, that he did it for his friend's sake, and from the love he had to his friend, and for his relations.