Leviticus 20:1-5 · Bible study
Leviticus 20:1-5 Commentary: Divine Authority and Judgment
Hebrew · 11 what the commentators say
Meaning in one sentence
Why does God command stoning and threaten to 'cut off' those who sacrifice children to Molech? A study of Leviticus 20:1-5.
Research Summary
- Meaning: God commands the death penalty for anyone who offers a child to Molech, and declares He will judge even if the community fails.
- Key words: ‘set My face’ (וְשַׂמְתִּי פָנַי), an idiom of determined opposition; ‘cut off’ (הִכְרַת), to remove by death or exile.
- Main debate: Whether ‘giving seed to Molech’ always meant actual child sacrifice or sometimes a dedication ritual without killing.
- Theological theme: The holiness of God’s name and sanctuary, and the corporate responsibility of God’s people to purge evil.
- Best use: As a sobering reminder of the cost of idolatry and the seriousness of protecting children from spiritual and physical harm.
Translation Comparison
BSB Berean Standard Bible 2020
1Then the LORD said to Moses,
2“Tell the Israelites, ‘Any Israelite or foreigner living in Israel who gives any of his children to Molech must be put to death. The people of the land are to stone him.
3And I will set My face against that man and cut him off from his people, because by giving his offspring to Molech, he has defiled My sanctuary and profaned My holy name.
4And if the people of the land ever hide their eyes and fail to put to death the man who gives one of his children to Molech,
5then I will set My face against that man and his family and cut off from among their people both him and all who follow him in prostituting themselves with Molech.
WEB World English Bible 2000
1Yahweh spoke to Moses, saying,
2“Moreover, you shall tell the children of Israel, ‘Anyone of the children of Israel, or of the strangers who live as foreigners in Israel, who gives any of his offspring to Molech shall surely be put to death. The people of the land shall stone that person with stones.
3I also will set my face against that person, and will cut him off from among his people, because he has given of his offspring to Molech, to defile my sanctuary, and to profane my holy name.
4If the people of the land all hide their eyes from that person when he gives of his offspring to Molech, and don’t put him to death,
5then I will set my face against that man and against his family, and will cut him off, and all who play the prostitute after him to play the prostitute with Molech, from among their people.
KJV King James Version 1769
1And the Lord spake unto Moses, saying,
2Again, thou shalt say to the children of Israel, Whosoever he be of the children of Israel, or of the strangers that sojourn in Israel, that giveth any of his seed unto Molech; he shall surely be put to death: the people of the land shall stone him with stones.
3And I will set my face against that man, and will cut him off from among his people; because he hath given of his seed unto Molech, to defile my sanctuary, and to profane my holy name.
4And if the people of the land do any ways hide their eyes from the man, when he giveth of his seed unto Molech, and kill him not:
5Then I will set my face against that man, and against his family, and will cut him off, and all that go a whoring after him, to commit whoredom with Molech, from among their people.
ASV American Standard Version 1901
1And Jehovah spake unto Moses, saying,
2Moreover, thou shalt say to the children of Israel, Whosoever he be of the children of Israel, or of the strangers that sojourn in Israel, that giveth of his seed unto Molech; he shall surely be put to death: the people of the land shall stone him with stones.
3I also will set my face against that man, and will cut him off from among his people; because he hath given of his seed unto Molech, to defile my sanctuary, and to profane my holy name.
4And if the people of the land do at all hide their eyes from that man, when he giveth of his seed unto Molech, and put him not to death;
5then I will set my face against that man, and against his family, and will cut him off, and all that play the harlot after him, to play the harlot with Molech, from among their people.
YLT Young's Literal Translation 1898
1And Jehovah speaketh unto Moses, saying,
2`And unto the sons of Israel thou dost say, Any man of the sons of Israel, and of the sojourners who is sojourning in Israel, who giveth of his seed to the Molech, is certainly put to death; the people of the land do stone him with stones;
3and I--I set My face against that man, and have cut him off from the midst of his people, for of his seed he hath given to the Molech, so as to defile My sanctuary, and to pollute My holy name.
4`And if the people of the land really hide their eyes from that man, in his giving of his seed to the Molech, so as not to put him to death,
5then I have set My face against that man, and against his family, and have cut him off, and all who are going a-whoring after him, even going a-whoring after the Molech, from the midst of their people.
Darby Darby Bible 1890
1And Jehovah spoke to Moses, saying,
2Thou shalt say also to the children of Israel, Every one of the children of Israel, or of the strangers who sojourn in Israel, that giveth of his seed unto Molech, shall certainly be put to death: the people of the land shall stone him with stones.
3And I will set my face against that man, and will cut him off from among his people; because he hath given of his seed unto Molech, so as to make my sanctuary unclean, and to profane my holy name.
4And if the people of the land do any ways hide their eyes from that man, when he giveth of his seed unto Molech, that they kill him not,
5then I will set my face against that man, and against his family, and will cut him off, and all that go a whoring after him, to commit whoredom with Molech, from among their people.
Douay-Rheims Douay-Rheims Bible 1899
1And the Lord spoke to Moses, saying:
2Thus shalt thou say to the children of Israel: If any man of the children Israel, or of the strangers that dwell in Israel, give of his seed to the idol Moloch, dying let him die. The people of the land shall stone him.
3And I will set my face against him: and I will cut him off from the midst of his people, because he hath given of his seed to Moloch, and hath defiled my sanctuary, and profaned my holy name.
4And if the people of the land neglecting, and as it were little regarding my commandment, let alone the man that hath given of his seed to Moloch, and will not kill him:
5I will set my face against that man, and his kindred, and will cut off both him and all that consented with him, to commit fornication with Moloch, out of the midst of their people.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Leviticus 20:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree this passage establishes the death penalty for anyone, Israelite or resident foreigner, who gives a child to Molech. The direct speech formula “Yahweh spoke to Moses, saying” (v.1) grounds the law in divine authority, not merely human tradition. Calvin observes that the prohibition was given earlier, but here God commands the community to enforce it. The penalty is twofold: stoning by the people (v.2) and divine “cutting off” if the community fails (vv.3-5).
‘I will set my face against that man’ (vv.3,5) is an idiom of determined opposition, God will not overlook the offence. The phrase ‘cut him off from among his people’ (v.3) likely means death by divine judgment or expulsion. This double threat shows God’s seriousness: even if the community turns away, He will act. Matthew Henry notes that the repetition of the law underscores its weight. The consensus is clear: child sacrifice is a capital crime that defiles the sanctuary and profanes God’s name, and the whole community shares responsibility for stopping it.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Literal child sacrifice: The context of 'passing through the fire' (Deut 18:10; 2 Kings 23:10) and the severity of the penalty suggest actual killing of children.
- Initiation or dedication rite: Clarke and some rabbis note that 'passing through the fire' could be an ordeal of purification without death, similar to other ancient Near Eastern practices.
What is clear: All interpreters agree that giving any offspring to Molech, whether by death or dedication, is an absolute violation of the covenant that defiles God's sanctuary and profanes His name.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Nature of Molech worship | All traditions agree the law strictly forbids giving children to Molech, and the practice was an abomination to God. | Some scholars (e.g., Clarke) doubt whether actual child sacrifice occurred, considering it a purification or dedication rite; others (e.g., Barnes, Calvin) accept that children were killed by fire. |
| Meaning of 'cut off' | It refers to divine judgment, either premature death or excommunication from the community. | Calvin and Gill see it as God taking the life of the offender; Keil and Delitzsch include the idea of removal from the covenant people. |
| Punishment of the family (v.5) | God will hold the family accountable when the community fails to execute justice. | Is the punishment corporate (the entire family, including innocents) or only those complicit? Gill argues the family was likely aware and complicit; others see it as a threat to raise the stakes. |
| Literary composition of the chapter | Ch 20 adds penalties to the prohibitions of ch 18-19. | Cambridge Bible notes an apparent inconsistency between v.2 (stoning by people) and v.3 (divine cutting off), suggesting two sources were combined. Others harmonize: v.3 adds divine retribution if the human sentence is not carried out. |
Historical & Cultural Context
Molech (Hebrew מֹלֶךְ, ‘king’) was the national god of the Ammonites, closely associated with fire and sometimes identified with Baal (1 Kings 11:5; Barnes). The law in Leviticus 18:21 had already forbidden giving children to Molech; chapter 20 adds the penalties.
The exact nature of the ritual remains disputed. Clarke and Barnes both note that ‘passing through the fire to Molech’ probably involved a dedication rite, possibly an ordeal. Some rabbinic traditions describe a hollow bronze idol heated from within, into which children were placed, but Clarke questions these accounts, finding no biblical evidence for the lurid details. What is clear is that the practice was real enough to warrant capital punishment.
The phrase ‘people of the land’ (עַם הָאָרֶץ) likely refers to the local community or tribal elders responsible for executing judgment (Keil & Delitzsch). Stoning was the standard form of execution for capital crimes (Numbers 15:35-36). The inclusion of both native Israelites and resident foreigners (גֵּר) shows that the law applied to everyone living in the land, God’s holiness could not tolerate this abomination from anyone.
Two motives for the prohibition are given: the act defiles God’s sanctuary (which was the center of His presence) and profanes His holy name before the nations. Wesley notes that the sanctuary was defiled by ‘gross abominations committed in that city or land where God's sanctuary was.’ The entire covenant community was responsible for maintaining the sanctity of God’s dwelling and reputation.
Textual Notes
The consulted sources note no significant textual variants for Leviticus 20:1-5. The main translations (WEB, KJV, ASV, BSB, YLT, Darby, Douay) agree on the core content. Minor differences in phrasing (e.g., ‘seed’ vs ‘offspring’, ‘whoredom’ vs ‘prostitution’) reflect translation choices rather than manuscript variations.
Reception History
In Jewish tradition, the prohibition against Molech worship was understood as a capital crime requiring stoning (Mishnah Sanhedrin 7:7). The rabbis debated whether the act required actual burning of the child or merely a dedication ritual. The passage was cited in controversies against child sacrifice in surrounding cultures.
In Christian history, the passage has been used to condemn infanticide and any form of child endangerment. Early church writers like Tertullian compared pagan child sacrifice to the exposure of unwanted infants in Roman culture. During the Reformation, Calvin and Matthew Henry emphasized the community’s duty to enforce God’s law. In modern times, the passage has been applied to broader issues of child abuse and the failure of institutions to protect the vulnerable.
Preaching This Verse
Three-point outline
- The crime: giving children to Molech. This is not a private spiritual choice, it is an act that defiles the sanctuary and profanes God’s name. It represents the ultimate betrayal of the covenant, treating children as offerings to a false god.
- The community’s responsibility. The people are commanded to execute judgment (v.2). If they ‘hide their eyes’ and fail to act, they become complicit. God holds the entire community accountable for tolerating evil in its midst.
- God’s ultimate judgment. Even if human justice fails, God declares that He will ‘set My face against’ the offender and cut him off. This is a warning that no sin escapes His notice, and that He will defend His own honor.
Five-point outline
- The direct divine command (v.1)
- The scope of the law: Israelite and foreigner (v.2a)
- The judicial sentence: stoning by the community (v.2b)
- The divine sentence: God cuts off the offender (v.3)
- The escalation: if the community fails, God judges the whole family (vv.4-5)
Illustration hooks
- A neighbourhood that knows a child is being abused but stays silent. The law of Leviticus 20 demands intervention, not hiding one’s eyes.
- Parents who sacrifice their children’s well-being to career ambitions or social status. The idol of success can become a modern Molech.
- When a church chooses to protect its reputation instead of confronting sin. The command to ‘stone’ may not apply literally today, but the call to accountability remains.
Questions your congregation is asking
- Does this passage apply to Christians today, or is it only for ancient Israel?
- Why does God threaten to punish the whole family for one person’s sin?
- How should we respond when civil authorities condone what God condemns?
Leading a Discussion
This passage confronts us with the gravity of idolatry and the community’s role in upholding God’s standards. As you discuss, keep in mind that the penalty of death shows how seriously God viewed the betrayal of the covenant.
Discussion questions
- Read Leviticus 20:1-5 aloud. What phrases stand out as especially strong? Why?
- The law begins with ‘Yahweh spoke to Moses, saying.’ Why do you think this formula is used here? How does it shape how we receive the text?
- What do you learn about God’s character from the way He responds to child sacrifice?
- In verse 4, the people can ‘hide their eyes’ from the sin. What are some ways we might ‘hide our eyes’ from wrongdoing today?
- God threatens to punish the offender’s family if the community fails to act. How do you understand corporate responsibility in light of this passage? Does it feel fair?
- How does the New Testament address the issue of children being harmed (e.g., Mark 9:42)? How might that inform our reading of this Old Testament law?
- If this law is no longer practiced by Christians, what principles does it still teach us about holiness, accountability, and care for children?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 17:8 | “You shall say to them, ‘Any man there is of the house of Israel, or of the strangers who live as foreigners among them, who offers a burnt offering or sacrifice, |
| Leviticus 17:13 | “‘Whatever man there is of the children of Israel, or of the strangers who live as foreigners among them, who takes in hunting any animal or bird that may be eaten, he shall pour out its blood, and cover it with dust. |
| Leviticus 17:15 | “‘Every person that eats what dies of itself, or that which is torn by animals, whether he is native-born or a foreigner, shall wash his clothes, and bathe himself in water, and be unclean until the evening. Then he shall be clean. |
| Leviticus 18:21 | “‘You shall not give any of your children as a sacrifice to Molech. You shall not profane the name of your God. I am Yahweh. |
| Leviticus 20:27 | “‘A man or a woman that is a medium or is a wizard shall surely be put to death. They shall be stoned with stones. Their blood shall be upon themselves.’” |
| Leviticus 24:14 | “Bring him who cursed out of the camp; and let all who heard him lay their hands on his head, and let all the congregation stone him. |
| Leviticus 24:23 | Moses spoke to the children of Israel; and they brought him who had cursed out of the camp, and stoned him with stones. The children of Israel did as Yahweh commanded Moses. |
| Numbers 15:35 | Yahweh said to Moses, “The man shall surely be put to death. All the congregation shall stone him with stones outside of the camp.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke questions the rabbinic descriptions of child sacrifice to Molech, finding no solid evidence in Scripture that Jews actually offered human sacrifices. He suggests "passing through the fire" may have been a consecration rite or an ordeal that did not involve killing, comparing it to a Druid custom described by Caesar.
Barnes' Notes on the Bible Protestant 1832
Barnes distinguishes between the spiritual condemnation of these crimes in earlier chapters and the civil penalties here, which target offenses against the nation. He characterises the Molech rite in Moses' time as a magical or lustral charm rather than established idol worship, possibly used for children of unlawful unions. Stoning was preferred because it made execution an act of the whole congregation.
Calvin's Commentaries Reformed 1564
Calvin emphasizes that the earlier general prohibition against child sacrifice is now made specific, so offenders cannot claim they meant no revolt against God. He then draws a direct parallel to what he sees as the Papacy's varnished idolatries: even if earthly judges fail to punish, God Himself will avenge, implicating all who knowingly tolerated the crime.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes the word "Moreover" signals this passage is an extract from a larger law code. It then points to an apparent contradiction between execution by the people and divine punishment, suggesting two different sources were joined, with later verses added to harmonize them.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that child sacrifice to Molech is so grievous it demands both community action and divine judgment. If the people fail to stone the offender, God will personally strike down the man, his whole family, and anyone who follows him into idolatry.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that giving any child to Molech means actual sacrifice, not just a dedication rite, and demands the whole community execute the offender by stoning. If the people or judges fail to act, God Himself will cut off both the guilty and those who connived at the crime.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB provides a detailed, almost procedural description of the ancient stoning ritual, specifying the distance from the judgment spot, the drop onto a stone, and the witnesses' duty to begin the execution. He stresses that any Israelite parent who performed the abominable Molech rites was committing an atrocity against God's covenant, and the entire community bore responsibility to carry out the sentence without concealment.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch stress that stoning was the standard execution method for capital offenses, carried out by the community as an act of executing Jehovah's will. The sin of sacrificing children to Molech defiled the sanctuary and profaned God's name, not because the offering was brought there, but because all sin in Israel defiled the sanctuary. If the people ignored the offense, God would personally cut off the offender and his followers.
Lange's Commentary Reformed 1857
Lange argues that this chapter is not merely a supplement to the earlier prohibitions but introduces a new central concern: the holy land itself must be kept holy. The land, if defiled by abominations, would react and reject the Israelites just as it had rejected the Canaanites. He also sees the distinction between clean and unclean animals as a direct symbol of Israel's separation from the surrounding nations.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry stresses that God's repeated command against sacrificing children to Molech shows how seriously He takes this sin. The repetition itself is not vain; it is meant to make the people pay closer attention and understand that what God says twice must be vital for their safety.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley stresses that God's blessings and deliverances are not a license to sin but create a greater obligation to obedience. He warns that defiling the sanctuary and profaning God's name bring direct divine judgment, and those who knowingly overlook such sins share responsibility for them.