In an ultimate sense, no one is safe from or condemned by Yahweh for their parentage. Yes, God was willing to spare Lot and his family, as evil as every one of them turned out to be (between Lot offering his daughters to be raped, Lot's wife looking back at Sodom and Gomorrah after being told not to, and Lot's daughters incestuously raping him), for the sake of Abraham (Genesis 18:20-33, 19:27-29), who was Lot's uncle (Genesis 14:12). This was really a mercy rather than a deserved rescue in light of the great sins of Lot's family that the text does mention, and there could have been many more that it does not. This story does not at all teach that God will save or damn someone, in this life or the next, based upon who their parents were. The book of Ezekiel draws particular attention to this multiple times as the titular prophet warns people about the destruction that God will bring on Israel for its sins.
Ezekiel 14:12-20 says over and over that if Noah, Daniel, and Job were present, their righteousness would spare only them from impending doom. Not even their sons or daughters--and aside from logical equivalence, the text does mention children of both genders--would be spared, not unless they too were righteous. Every man and woman is righteous or wicked not because of their father or mother, or any ancestor more distant than this, but because of their own worldview and deeds. Here, Yahweh speaks of using famine, wild beasts, the sword, and plague to exterminate many of his rebellious people (14:21), though there will be survivors (14:22-23), as he has also promised to never exterminate all of the Hebrews or allow them to be totally annihilated (Leviticus 26:44-45). He nonetheless judges the people, including the children, for their own sins. The individualistic nature of moral accountability clearly taught in Ezekiel 14 is soon echoed in Ezekiel 18 and 33.
In verses 1-4 of chapter 18, God tells Ezekiel that it is the soul that sins that will die, that he will not regard children as guilty for their parents' offenses as some in Israel claim. The following verses elaborate on the example of how a man who avoids idolatry, adultery, sex during a woman's period, robbery, neglect of the poor and hungry, and so on will not necessarily be followed by a son who likewise does what is just and right (Ezekiel 18:5-13). For doing the opposite of these things, God says that the son deserves death, though his father did not commit any such deeds. In turn, if this son has a son who avoids his father's errors, he will live (18:14-20). As Yahweh commands when it comes to the enactment of his prescribed capital punishments, no son or daughter is to be killed judicially for their parents' sin (Deuteronomy 24:16).
After giving the examples of three generations of men and how the righteousness of one person does not save someone else when they err, Yahweh then says that a wicked person who repents and turns to truth and justice can still be permitted to live (Ezekiel 18:21-22, 27-28). Inversely, a righteous person who turns to sin will not be saved by their past righteousness (18:24, 26). God later repeats the same concepts in Ezekiel 33:12-20, emphasizing again that someone who thinks their past righteousness will absolve them of any current sin is wrong, and that the wicked can be forgiven if they only abandon their immorality. People deserve to live or die for their own moral standing. The rest of the Bible echoes this further. Consistently, it presents the deserved penalty for every person's own sin as ultimately being death (Deuteronomy 30:11-20, Ezekiel 18:4, 20, Romans 1:28-32, and so on), the cessation of life. Everyone who perishes will do so for their own evil, but the fate that awaits them is not endless torment.
Eternal torture would be the worst kind of immorality, and God's own moral nature is such that the boundary for deserved torture is very limited (Deuteronomy 25:1-3). Permanent death is what will be inflicted upon all of the unrepentant wicked after their resurrection; the righteous will receive their eternal life, and the wicked will perish once and for all in the second death (Daniel 12:2, Mathew 10:28, Luke 13:1-5, John 3:16, Romans 6:23, 2 Peter 2:6). The latter will be judged following their own resurrection before being burned to ashes for their deeds (Revelation 20:11-15), not the deeds of anyone else, without partiality (Deuteronomy 10:19, Romans 2:11). As much as they deserve to die, to forever cease to exist, Yahweh still says he takes no pleasure in the death of wicked people (Ezekiel 18:23, 32, 33:11). No one can save their own son or daughter by their righteousness, not even Noah or Job, and no one can save themselves by their past righteousness if they later deviate from the truth, but Yahweh does not delight in their demise with joy over the fact that anyone has made themselves deserving of death, and he is willing, as Ezekiel puts forth, to allow those who were once wicked to live if they give up their erroneous ways.
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