Leviticus 18:21

Translation
King James Version
And thou shalt not let any of thy seed pass through the fire to Molech, neither shalt thou profane the name of thy God: I am the LORD.
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KJV (with Strong's)
And thou shalt not H5414 let any of thy seed H2233 pass H5674 through the fire to Molech H4432, neither shalt thou profane H2490 the name H8034 of thy God H430: I am the LORD H3068.
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Complete Jewish Bible
"'You are not to let any of your children be sacrificed to Molekh, thereby profaning the name of your God; I am ADONAI.
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Berean Standard Bible
You must not give any of your children to be sacrificed to Molech, for you must not profane the name of your God. I am the LORD.
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American Standard Version
And thou shalt not give any of thy seed to make them pass through the fire to Molech; neither shalt thou profane the name of thy God: I am Jehovah.
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World English Bible Messianic
“‘You shall not give any of your children to sacrifice to Molech; neither shall you profane the name of your God. I am the LORD.
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Geneva Bible (1599)
Also thou shalt not giue thy children to offer them vnto Molech, neither shalt thou defile the name of thy God: for I am the Lord.
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Young's Literal Translation
`And of thy seed thou dost not give to pass over to the Molech; nor dost thou pollute the name of thy God; I am Jehovah.
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See also
Deuteronomy 12:31Leviticus 19:12Leviticus 20:2Leviticus 20:5Deuteronomy 18:10Leviticus 22:32Leviticus 22:2
In the KJVVerse 3,273 of 31,102

Study This Verse

SUMMARY

Leviticus 18:21 issues a severe and unequivocal prohibition against the abhorrent practice of child sacrifice to the pagan deity Molech, simultaneously declaring it a profound act of defilement against the holy name of Yahweh. This foundational command underscores God's absolute sovereignty, His unique holiness, and His unyielding demand for exclusive, undefiled worship from His covenant people, Israel, thereby distinguishing them morally and spiritually from the depraved customs of the surrounding nations.

CONTEXT

  • Literary Context: Leviticus 18 is an integral part of the Holiness Code, spanning Leviticus 17-26, which meticulously outlines the ethical, moral, and ritual requirements for Israel to live as a consecrated people, set apart for Yahweh. This chapter specifically details a comprehensive list of "unlawful" or "abominable" practices, predominantly focusing on various forms of sexual immorality, including incest, adultery, homosexuality, and bestiality. The culminating prohibitions, including the command against offering children to Molech, are strategically placed to emphasize the extreme wickedness and defiling nature of such acts in God's sight. The placement among these grave injunctions highlights that child sacrifice, like sexual perversion, pollutes both the individual and the very land itself. The overarching theme, reinforced by the repeated warning that the land would "vomit out" its inhabitants for these transgressions (e.g., Leviticus 18:28), underscores the imperative for Israel to maintain holiness and purity within the land God was granting them, lest they suffer the same judgment as the Canaanites they were dispossessing.

  • Historical & Cultural Context: The ancient Near East was a crucible of diverse pagan religious practices, many of which involved deeply disturbing rituals. Child sacrifice, particularly to deities like Molech (also known as Milcom, the chief deity of the Ammonites), was a grim and documented reality among some of Israel's neighbors, notably the Canaanites. Archaeological findings from sites such as Carthage and Gezer provide evidence of infants and young children being offered as burnt offerings in cultic rituals, often performed during times of national crisis or as extreme vows to appease or invoke divine favor. This practice stood in stark opposition to the very nature of Yahweh, the God of Israel, who is the benevolent giver and sustainer of life, and who regards human life, especially that of the innocent, as supremely sacred. The prohibition in Leviticus 18:21, reiterated in other parts of the Torah (e.g., Deuteronomy 12:31), served as a critical boundary marker, unequivocally distinguishing the ethical and moral standards of God's covenant people from the profound depravity of the surrounding cultures. Tragically, later in Israel's history, despite these clear divine mandates, some kings and segments of the population succumbed to this horrific practice, as recorded in accounts concerning King Ahaz (e.g., 2 Kings 16:3) and King Manasseh (e.g., 2 Kings 21:6), leading to severe divine judgment (e.g., Jeremiah 32:35).

  • Key Themes: Leviticus 18:21 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of Holiness. The verse emphasizes that Yahweh is holy and demands holiness from His people, making it clear that child sacrifice is an ultimate act of unholiness that defiles both the worshiper and the land. Connected to this is the theme of Exclusive Worship and Monotheism. The command underscores that Yahweh alone is God, and any devotion or sacrifice to another deity, especially one as abhorrent as Molech, is an anathema. It highlights the stark contrast between Yahweh's life-affirming character and the death-dealing nature of pagan gods. Furthermore, the verse reinforces the Sanctity of Human Life, particularly the lives of children, which are considered sacred gifts from God and not commodities to be offered to pagan deities. This theme is foundational to biblical ethics and distinguishes Israel's God from the cruel deities of the nations. Finally, the warning against profaning God's name ties into the theme of God's Reputation and Honor, asserting that Israel's actions directly impact how God is perceived by the world, and that their unholy practices bring dishonor to His glorious name.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • seed (Hebrew, zeraʻ, H2233): This term, derived from the root for "to sow," refers to offspring, progeny, or descendants. In this context, "thy seed" emphatically points to one's own children, highlighting the profound violation of natural parental bonds and the sacredness of human life that child sacrifice entails. It underscores that the command is not merely against a generic act of idolatry, but against the ultimate betrayal of familial responsibility and the destruction of the most innocent and vulnerable within the community.
  • pass through (Hebrew, ʻâbar', H5674): While literally meaning "to cross over" or "to go through," in the specific context of "passing through the fire to Molech," this verb functions as a euphemism for the horrific act of child sacrifice by burning. Although some ancient interpretations debated whether it implied a mere dedication ritual involving walking between fires, the severe condemnation throughout scripture and its explicit association with death in other passages (e.g., 2 Kings 23:10) confirm it involved the immolation and death of the child. The euphemistic language may have been employed to avoid explicitly detailing such a gruesome act, or it might reflect a ritualistic component where the child was literally "passed" into the flames or through a fiery idol.
  • Molech (Hebrew, Môlek, H4432): This refers to a specific pagan deity, widely understood to be an Ammonite god, often associated with Milcom (e.g., 1 Kings 11:5). The name itself is likely a deliberate Hebrew vocalization of the word for "king" (melekh) with the vowels of boshet ("shame"), indicating a theological condemnation by the biblical writers, transforming "king" into "shameful thing." Worship of Molech was notoriously characterized by child sacrifice, often conducted in a specific location outside Jerusalem known as Topheth in the Valley of Hinnom.
  • profane (Hebrew, châlal', H2490): This verb signifies to "defile, desecrate, pollute, or make common." It stands in direct antithesis to "holy" (qadash). To profane God's name means to treat that which is sacred as if it were common, unclean, or contemptible. By engaging in Molech worship, the Israelites would not only be committing a heinous act against human life but also implicitly treating Yahweh as if He were merely another regional deity, or worse, implying His approval of such atrocities. This act would desecrate His character, reputation, and unique holiness before the nations.
  • LORD (Hebrew, Yᵉhôvâh, H3068): This is the covenant name of God, Yahweh, signifying "the Self-Existent One" or "the Eternal." Its presence in the concluding declaration, "I am the LORD," serves as the ultimate divine authority and immutable reason for the prohibition. It is the covenant formula, "Ani Yahweh" (אֲנִי יְהוָה), asserting God's sovereign identity, His unique holiness, and His absolute right to command His people. It reminds Israel that Yahweh is the one true, living God who demands exclusive allegiance and is utterly distinct in His nature from the cruel, bloodthirsty gods of the nations. His inherent holiness cannot tolerate such defilement or shared worship.

Verse Breakdown

  • "And thou shalt not let any of thy seed pass through [the fire] to Molech": This opening clause delivers an absolute and unequivocal prohibition against child sacrifice. "Thy seed" emphasizes the sacredness of one's own offspring and the profound violation of parental duty inherent in such an act. The phrase "pass through the fire" is a euphemism for the immolation of children as an offering to the pagan god Molech, highlighting the abhorrent and inhumane nature of this ritual. It forbids the very act of offering one's children, whether by direct burning or by dedication to a system that inevitably led to their destruction.
  • "neither shalt thou profane the name of thy God": This second clause reveals the profound theological gravity of the first prohibition. Engaging in child sacrifice is not merely a moral transgression but a direct assault on God's character and honor. To "profane the name" of Yahweh means to desecrate, defile, or bring contempt upon His holy reputation. By participating in pagan rituals, Israel would implicitly suggest that Yahweh is either powerless, condones such wickedness, or is indistinguishable from the cruel deities of the nations, thereby bringing shame upon His glorious name in the eyes of the world and within the covenant community.
  • "I [am] the LORD.": This concluding declaration serves as the ultimate divine authority and immutable reason for the preceding prohibitions. It is the covenant formula, "Ani Yahweh" (אֲנִי יְהוָה), asserting God's sovereign identity, His unique holiness, and His absolute right to command His people. This statement reminds Israel that Yahweh is the one true, living God who demands exclusive allegiance and is utterly distinct in His nature from the cruel, bloodthirsty gods of the nations. His inherent holiness cannot tolerate such defilement or shared worship; His very being is the foundation for these commands.

Literary Devices

Leviticus 18:21 masterfully employs several potent literary devices to convey its message with force and clarity. The phrase "pass through the fire" functions as a euphemism, subtly referring to the gruesome act of child sacrifice without explicitly detailing the horror. This allows the text to condemn the practice unequivocally while maintaining a focus on the theological implications rather than graphic descriptions, yet its context and the severity of the prohibition make the chilling meaning abundantly clear. The verse also utilizes a powerful assertion of divine authority with the concluding declaration, "I am the LORD." This is a recurring formula throughout the Holiness Code, serving as the ultimate and unchallengeable ground for all commands, emphasizing that these are not mere human laws but divine decrees from the sovereign God who has revealed Himself to Israel. Finally, the entire verse, and indeed the chapter, is built on a stark contrast between the holiness, life-affirming nature, and unique sovereignty of Yahweh and the defiling, death-dealing, and morally corrupt practices of pagan idolatry. This contrast underscores the radical distinctiveness that God demands of His covenant people, setting them apart from the surrounding nations.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 18:21 stands as a powerful testament to several core theological truths: the absolute sanctity of human life, particularly the innocent and vulnerable; the exclusive nature of Yahweh's worship, tolerating no rivals; and the profound defilement that idolatry brings upon God's holy name and character. God, as the benevolent Creator and Giver of life, views the sacrifice of children as the ultimate perversion of worship and a direct affront to His very being. It is an act that not only violates the most basic human dignity and parental responsibility but also attempts to reduce the holy God of Israel to the level of a demonic, bloodthirsty deity, thereby profaning His glorious name and bringing Him into disrepute. This command underscores that true worship of Yahweh demands complete, undivided allegiance and a radical separation from all forms of paganism and its associated abominations, emphasizing that His holiness cannot coexist with such depravity.

REFLECTION AND APPLICATION

While the literal practice of child sacrifice to Molech is, thankfully, not a prevalent issue in most modern societies, the profound spiritual and ethical principles embedded in Leviticus 18:21 remain deeply relevant and challenging for believers today. This verse compels us to critically examine our allegiances and priorities, prompting us to ask what "gods" might subtly demand our ultimate devotion or the sacrifice of what is most precious to us. Any ambition, career, addiction, relationship, or pursuit that compromises our moral integrity, demands the sacrifice of our children's spiritual or physical well-being, or causes us to deviate from God's righteous standards can become a modern "Molech" in our lives. Furthermore, the command to not profane God's name calls us to live with unwavering integrity and consistency in every sphere of life. Our actions, words, and choices either bring glory and honor to God or bring His name into disrepute. Living inconsistently with our professed faith, especially when claiming to be His followers, can inadvertently profane His name in the eyes of a watching world, making Him appear less than holy or powerful. Ultimately, this command powerfully underscores the sanctity of human life, particularly the innocent and vulnerable, a foundational biblical principle that extends to all stages of life and compels us to advocate for the defenseless. It calls believers to a life of exclusive, undivided devotion to God, marked by holiness, moral purity, and a profound respect for every human life, always remembering that the LORD our God is one Lord, and He alone is worthy of all worship and obedience.

Questions for Reflection

  • What modern "Molechs" might subtly demand our allegiance or the sacrifice of our values, time, or the well-being of our families today?
  • In what ways might our actions, words, or choices inadvertently "profane the name of our God" in the eyes of a watching world, and how can we better glorify Him?
  • How does the sanctity of human life, as highlighted in this verse, inform our ethical stance and our advocacy on contemporary issues concerning the vulnerable and defenseless?

FAQ

What does "pass through the fire" actually mean in this context?

Answer: While some ancient interpretations debated whether "passing through the fire" was a literal burning or a ritualistic dedication involving walking between fires, the overwhelming biblical evidence and scholarly consensus point to it being a euphemism for actual child sacrifice by immolation. Passages like 2 Kings 23:10, where King Josiah defiles Topheth so "no one could make his son or daughter pass through fire for Molech," and Jeremiah 32:35, which explicitly states they "burned their sons and daughters in the fire as offerings to Baal," confirm the gruesome reality of these sacrifices. The euphemism likely served to avoid explicitly detailing such a horrific act while still conveying its abhorrent nature and the severe divine condemnation it incurred.

Why was child sacrifice considered such an abomination by God?

Answer: Child sacrifice was considered an abomination by God for several profound and interconnected reasons. Firstly, it was a direct assault on the sanctity of human life, which God Himself created in His image and values supremely (e.g., Genesis 9:6). Children, being innocent and vulnerable, were seen as a heritage and blessing from the LORD (e.g., Psalm 127:3). To destroy them in such a cruel manner was a perversion of the natural order, divine design, and parental responsibility. Secondly, it was the ultimate act of idolatry, giving to a false god what belonged exclusively to Yahweh—not just worship, but the very lives of His covenant people's offspring. This act directly profaned God's holy name (as stated in Leviticus 18:21), implying He was like the cruel pagan deities or that He condoned such evil, thereby bringing shame upon His character and reputation. Finally, it represented a complete moral and spiritual corruption, a descent into the depravity of the Canaanite nations from whom Israel was meant to be set apart as a holy and distinct people.

CHRIST-CENTERED FULFILLMENT

Leviticus 18:21, with its stark prohibition against child sacrifice and the profaning of God's name, finds profound Christ-centered fulfillment in multiple dimensions. The command underscores the infinite value and sanctity of human life, a truth supremely demonstrated in the incarnation of Jesus Christ, who took on human flesh and elevated humanity to its highest dignity (e.g., John 1:14). While the Old Testament sacrificial system temporarily covered sin through animal offerings, it vehemently condemned the sacrifice of humans. Christ, as the ultimate and perfect sacrifice, offered Himself once for all, rendering all other sacrifices, including the horrific child sacrifices to Molech, utterly unnecessary and morally repugnant (e.g., Hebrews 10:10-14). He is the true Lamb of God who takes away the sin of the world, fulfilling the sacrificial system and putting an end to the need for any human offering. Furthermore, the prohibition against profaning God's name points to Jesus, who perfectly glorified the Father's name through His life, death, and resurrection (e.g., John 17:4). His life was one of complete obedience and holiness, never bringing shame upon God's character but perfectly revealing it. In Christ, believers are called to an exclusive devotion that far surpasses the mere avoidance of pagan practices; we are called to worship God in spirit and truth (e.g., John 4:24), offering our very lives as living sacrifices (e.g., Romans 12:1)—not in death, but in consecrated service, reflecting the sanctity of life and the holiness of the God who has redeemed us through His Son.

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Commentary on Leviticus 18 verses 19–30

Here is, I. A law to preserve the honour of the marriage-bed, that it should not be unseasonably used (Lev 18:19), nor invaded by an adulterer, Lev 18:20.

II. A law against that which was the most unnatural idolatry, causing their children to pass through the fire to Moloch, Lev 18:21. Moloch (as some think) was the idol in and by which they worshipped the sun, that great fire of the world; and therefore in the worship of it they made their own children either sacrifices to this idol, burning them to death before it, or devotees to it, causing them to pass between two fires, as some think, or to be thrown through one, to the honour of this pretended deity, imagining that the consecrating of but one of their children in this manner to Moloch would procure good fortune for all the rest of their children. Did idolaters thus give their own children to false gods, and shall we think any thing too dear to be dedicated to, or to be parted with for, the true God? See how this sin of Israel (which they were afterwards guilty of, notwithstanding this law) is aggravated by the relation which they and their children stood in to God. Eze 16:20, Thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these thou hast sacrificed. Therefore it is here called profaning the name of their God; for it looked as if they thought they were under greater obligations to Moloch than to Jehovah; for to him they offered their cattle only, but to Moloch their children.

III. A law against unnatural lusts, sodomy and bestiality, sins not to be named nor thought of without the utmost abhorrence imaginable, Lev 18:22, Lev 18:23. Other sins level men with the beasts, but these sink them much lower. That ever there should have been occasion for the making of these laws, and that since they are published they should ever have been broken, is the perpetual reproach and scandal of human nature; and the giving of men up to these vile affections was frequently the punishment of their idolatries; so the apostle shows, Rom 1:24.

IV. Arguments against these and the like abominable wickednesses. He that has an indisputable right to command us, yet because he will deal with us as men, and draw with the cords of a man, condescends to reason with us. 1. Sinners defile themselves with these abominations: Defile not yourselves in any of these things, Lev 18:24. All sin is defiling to the conscience, but these are sins that have a peculiar turpitude in them. Our heavenly Father, in kindness to us, requires of us that we keep ourselves clean, and do not wallow in the dirt. 2. The souls that commit them shall be cut off, Lev 18:29. And justly; for, if any man defile the temple of God, him shall God destroy, Co1 3:17. Fleshly lusts war against the soul, and will certainly be the ruin of it if God's mercy and grace prevent not. 3. The land is defiled, Lev 18:25. If such wickednesses as these be practised and connived at, the land is thereby made unfit to have God's tabernacle in it, and the pure and holy God will withdraw the tokens of his gracious presence from it. It is also rendered unwholesome to the inhabitants, who are hereby infected with sin and exposed to plagues and it is really nauseous and loathsome to all good men in it, as the wickedness of Sodom was to the soul of righteous Lot. 4. These have been the abominations of the former inhabitants, v, 24, 27. Therefore it was necessary that these laws should be made, as antidotes and preservatives from the plague are necessary when we go into an infected place. And therefore they should not practise any such things, because the nations that had practised them now lay under the curse of God, and were shortly to fall by the sword of Israel. They could not but be sensible how odious those people had made themselves who wallowed in this mire, and how they stank in the nostrils of all good men; and shall a people sanctified and dignified as Israel was make themselves thus vile? When we observe how ill sin looks in others we should use this as an argument with ourselves with the utmost care and caution to preserve our purity. 5. For these and the like sins the Canaanites were to be destroyed; these filled the measure of the Amorites' iniquity (Gen 15:16), and brought down that destruction of so many populous kingdoms which the Israelites were now shortly to be not only the spectators, but the instruments of: Therefore I do visit the iniquity thereof upon it, Lev 18:25. Note, The tremendous judgments of God, executed on those that are daringly profane and atheistical, are intended as warnings to those who profess religion to take heed of every thing that has the least appearance of, or tendency towards, profaneness or atheism. Even the ruin of the Canaanites is an admonition to the Israelites not to do like them. Nay, to show that not only the Creator is provoked, but the creation burdened, by such abominations as these, it is added (Lev 18:25), The land itself vomiteth out her inhabitants. The very ground they went upon did, as it were, groan under them, and was sick of them, and not easy till it had discharged itself of these enemies of the Lord, Isa 1:24. This bespeaks the extreme loathsomeness of sin; sinful man indeed drinks in iniquity like water, but the harmless part of the creation even heaves at it, and rises against it. Many a house and many a town have spued out the wicked inhabitants, as it were, with abhorrence, Rev 3:16. Therefore take heed, saith God, that the land spue not you out also, Lev 18:28. It was secured to them, and entailed upon them, and yet they must expect that, if they made the vices of the Canaanites their own, with their land their fate would be the same. Note, Wicked Israelites are as abominable to God as wicked Canaanites, and more so, and will be as soon spued out, or sooner. Such a warning as was here given to the Israelites is given by the apostle to the Gentile converts, with reference to the rejected Jews, in whose room they were substituted (Rom 11:19, etc.); they must take heed of falling after the same example of unbelief, Heb 4:11. Apply it more generally; and let it deter us effectually from all sinful courses to consider how many they have been the ruin of. Lay the ear of faith to the gates of the bottomless pit, and hear the doleful shrieks and outcries of damned sinners, whom earth has spued out and hell has swallowed, that find themselves undone, for ever undone, by sin; and tremble lest this be your portion at last. God's threatenings and judgments should frighten us from sin.

V. The chapter concludes with a sovereign antidote against this infection: Therefore you shall keep my ordinance that you commit not any one of these abominable customs, Lev 18:30. This is the remedy prescribed. Note, 1. Sinful customs are abominable customs, and their being common and fashionable does not make them at all the less abominable nor should we the less abominate them, but the more; because the more customary they are the more dangerous they are. 2. It is of pernicious consequence to admit and allow of any one sinful custom, because one will make way for many, Uno absurdo dato, mille sequuntur - Admit but a single absurdity, you invite a thousand. The way of sin is downhill. 3. A close and constant adherence to God's ordinances is the most effectual preservative from the infection of gross sin. The more we taste of the sweetness and feel of the power of holy ordinances the less inclination we shall have to the forbidden pleasures of sinners' abominable customs. It is the grace of God only that will secure us, and that grace is to be expected only in the use of the means of grace. Nor does God ever leave any to their own hearts' lusts till they have first left him and his institutions.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–30. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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