Leviticus 20:2

Translation
King James Version
Again, 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.
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KJV (with Strong's)
Again, thou shalt say H559 to the children H1121 of Israel H3478, Whosoever H376 he be of the children H1121 of Israel H3478, or of the strangers H1616 that sojourn H1481 in Israel H3478, that giveth H5414 any of his seed H2233 unto Molech H4432; he shall surely H4191 be put to death H4191: the people H5971 of the land H776 shall stone H7275 him with stones H68.
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Complete Jewish Bible
"Say to the people of Isra'el, 'If someone from the people of Isra'el or one of the foreigners living in Isra'el sacrifices one of his children to Molekh, he must be put to death; the people of the land are to stone him to death.
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Berean Standard Bible
“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.
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American Standard Version
Moreover, 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.
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World English Bible Messianic
“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 seed to Molech; he shall surely be put to death. The people of the land shall stone him with stones.
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Geneva Bible (1599)
Thou shalt say also to the children of Israel, Whosoeuer he be of the children of Israel, or of the strangers that dwell in Israel, that giueth his children vnto Molech, he shall die the death, ye people of ye land shall stone him to death.
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Young's Literal Translation
`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;
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See also
Leviticus 20:27Leviticus 24:14Leviticus 18:21Deuteronomy 21:21Leviticus 24:232 Kings 17:17Jeremiah 7:31
In the KJVVerse 3,321 of 31,102

Study This Verse

SUMMARY

Leviticus 20:2 delivers a severe divine injunction against the abhorrent practice of child sacrifice to Molech, stipulating that any Israelite or resident alien who commits this act of giving their offspring to the pagan deity must be unequivocally put to death by stoning at the hands of the community. This decree powerfully underscores God's absolute detestation of such practices, emphasizing the sanctity of human life, the imperative of maintaining holiness and purity within the covenant community, and the stark distinction God's people must uphold from the defiling customs of surrounding pagan nations.

CONTEXT

  • Literary Context: Leviticus 20 functions as a pivotal chapter within the Holiness Code (Leviticus 17-26), serving as a climactic section that enumerates specific prohibitions and their corresponding severe penalties, particularly those actions that profoundly defile the individual, the community, and the very land itself. It immediately follows Leviticus 19, which outlines a broad spectrum of ethical and ritual laws designed to foster holiness in daily life, and Leviticus 18, which details forbidden sexual relations. The strategic placement of the Molech prohibition here, alongside capital offenses such as various sexual sins, witchcraft, and disrespect for parents, emphatically highlights its extreme gravity. It is not merely a ritual transgression but a profound moral and theological violation that pollutes the very fabric of the covenant relationship and necessitates the absolute removal of the offender from the community to preserve its sacred integrity, as further elaborated in Leviticus 20:3.
  • Historical & Cultural Context: The laws presented in Leviticus were delivered to the Israelites as they stood poised to enter the land of Canaan, a region deeply saturated with diverse pagan religious practices. Among the most heinous of these was the worship of deities like Molech, which frequently involved the horrific sacrifice of children, often firstborns, as a means to appease the deity or secure blessings, particularly related to prosperity, fertility, or military success. Archaeological evidence from various ancient Near Eastern sites, such as the Tophet at Carthage, corroborates the widespread nature of such child sacrifice practices. This explicit prohibition in Leviticus 20:2 served as an indelible boundary marker, distinguishing Yahweh's people from the surrounding nations. God's unwavering demand for the sanctity of human life, especially that of innocent children, stood in direct, radical opposition to the dehumanizing and cruel practices of Canaanite religion, which Israel was strictly commanded to avoid and eradicate from the land, as powerfully articulated in passages like Deuteronomy 12:29-31.
  • Key Themes: Leviticus 20:2 significantly contributes to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of Holiness (קְדֻשָּׁה, qedushah), emphasizing that God's people must be set apart from the defiling practices of the world, reflecting His own holy character. The prohibition against child sacrifice directly addresses the theme of Idolatry, condemning the worship of false gods in its most abominable form, and reinforcing God's exclusive claim to Israel's worship, as articulated in the First Commandment. Furthermore, the verse profoundly underscores the Sanctity of Human Life, particularly the value of innocent children, created in God's image, whose lives are not to be offered to pagan deities but cherished as a blessing from Yahweh. The communal punishment highlights the theme of Corporate Responsibility, where the entire community is accountable for maintaining the purity of the land and covenant, purging evil from their midst to prevent its defilement from spreading, a principle seen throughout the covenant laws, such as those regarding the unleavened bread festival.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Seed (Hebrew, זֶרַע, zeraʻ', H2233): This term, derived from the root for "to sow," refers to offspring, progeny, or descendants. In the context of "giveth his seed unto Molech," it unequivocally denotes the offering of one's own children as a sacrifice. The use of "seed" emphasizes the generational aspect and the profound violation of the natural order and God's design for family and life, as children are literally the "seed" that continues the family line.
  • Molech (Hebrew, מֹלֶךְ, Molech'): This refers to a Canaanite deity whose worship notoriously involved child sacrifice, often by burning. The name itself is likely derived from the Hebrew root for "king" (מֶלֶךְ, melech), but was vocalized by Israelite scribes with the vowels of boshet (בֹּשֶׁת, "shame" or "abomination"), indicating an intentional derogatory alteration to reflect the utterly detestable nature of this god. This deity represented a system of worship utterly antithetical to Yahweh's character and commands, demanding human life rather than giving it.
  • Die (Hebrew, מוּת, mûwth', H4191): This primitive root means "to die" literally or figuratively, and causatively, "to kill." In the emphatic phrasing "he shall surely be put to death," the Hebrew uses a common construction (infinitive absolute followed by the finite verb from the same root) to express absolute certainty and severity of the judgment. It signifies a divinely mandated capital punishment, indicating that the act of child sacrifice was considered a crime worthy of the ultimate penalty, requiring the removal of the offender from the community of the living.

Verse Breakdown

  • "Again, thou shalt say to the children of Israel": This introductory phrase signals a direct, authoritative divine command delivered through Moses to the entire Israelite community. The word "Again" indicates a continuation of important statutes, emphasizing the universal applicability and non-negotiable nature of the ensuing law for all members of the covenant people.
  • "Whosoever [he be] of the children of Israel, or of the strangers that sojourn in Israel, that giveth [any] of his seed unto Molech": This clause precisely defines both the perpetrator and the heinous crime. It explicitly includes both native-born Israelites ("children of Israel") and resident aliens ("strangers that sojourn in Israel"), underscoring that the standard of holiness and the prohibition against child sacrifice applied equally to all within the covenant community and the land. "Giving his seed" refers to the horrific act of sacrificing one's children to the pagan deity Molech, a practice that violated the most fundamental human and divine laws.
  • "he shall surely be put to death": This pronouncement declares the divinely mandated capital penalty for the crime. The emphatic Hebrew construction (a repetition of the root for "death") leaves absolutely no ambiguity regarding the severity, certainty, and inevitability of the judgment for such an abominable act.
  • "the people of the land shall stone him with stones": This specifies both the method of execution and identifies the executors. Stoning was a communal method of capital punishment, requiring the active participation of "the people of the land." This collective involvement signified the community's corporate responsibility to uphold God's law, to publicly purge evil from their midst, and to visibly disassociate themselves from the sin, thereby ensuring that the defilement did not spread or remain within the sacred camp.

Literary Devices

Leviticus 20:2 employs several potent literary devices to convey its message with undeniable force and clarity. It is primarily a Legal Pronouncement, characterized by its direct, declarative, and prescriptive language, leaving no room for misinterpretation of the law or its severe consequences. The phrase "he shall surely be put to death" utilizes Emphasis through the Hebrew infinitive absolute construction, underscoring the absolute certainty and severity of the divine judgment, leaving no doubt about the outcome for the offender. The inclusion of "the children of Israel, or of the strangers that sojourn in Israel" demonstrates Inclusivity, highlighting that the moral and ritual standards of God's holiness apply universally to all who reside within the covenant land, regardless of their ethnic origin, emphasizing a unified standard of purity. Furthermore, the act of stoning by "the people of the land" serves as a powerful Symbolism of corporate responsibility and the communal purging of defilement. This public execution visually represents the community's collective commitment to upholding God's holiness and rejecting practices that pollute their sacred space and relationship with Yahweh, acting as a visible deterrent and an act of communal purification.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 20:2 profoundly articulates several core theological truths. It underscores God's absolute sovereignty and His exclusive right to worship, condemning idolatry in its most heinous and dehumanizing form. The prohibition against child sacrifice highlights the inherent sanctity of human life, particularly innocent life, which is created in God's image and is therefore inviolable and precious in His sight. This command also powerfully reinforces the imperative for God's people to live a life of radical holiness, distinctly set apart from the detestable and defiling practices of the surrounding pagan nations. The extreme severity of the punishment reflects the immense gravity of the sin, which not only violated God's commands but also deeply defiled the land and the covenant community, threatening their very existence as a holy nation. This act was seen as a grave profanation of God's holy name, as children were considered God's own, given by Him.

REFLECTION AND APPLICATION

While the literal practice of child sacrifice to Molech is, thankfully, not a prevalent issue in contemporary society, the profound underlying principles of Leviticus 20:2 remain timelessly and profoundly relevant for believers today. This verse compels us to deeply confront any form of idolatry in our lives where we might, consciously or unconsciously, sacrifice the well-being, innocence, or spiritual flourishing of our children (or indeed, any vulnerable human life) on the altars of worldly success, material gain, social status, personal ambition, or even comfort. It challenges us to critically examine what we truly worship and whether our priorities genuinely align with God's valuing of human life and spiritual integrity above all else. The call to holiness is a perpetual and urgent one, urging believers to live lives distinctly set apart for God, actively rejecting cultural norms and practices that devalue human life, compromise moral purity, or detract from the exclusive worship of the one true God. We are called to be fervent protectors of the vulnerable, unwavering upholders of the sanctity of life from conception to natural end, and to ensure that our actions, priorities, and societal engagement consistently reflect a profound reverence for God's creation and His image in humanity.

Questions for Reflection

  • In what subtle or overt ways might modern society, or even our personal lives, inadvertently "sacrifice" the well-being of children or the vulnerable for other perceived priorities like career, wealth, or social acceptance?
  • How does the absolute condemnation of child sacrifice in this verse deeply inform our understanding of the sanctity of human life in all its stages, from the unborn to the elderly?
  • What "Molechs" (idols) might we be tempted to serve today that demand a sacrifice of our integrity, our time, our relationships, or our devotion to God?
  • How can the church community collectively uphold God's standards of holiness, protect the vulnerable in our midst, and actively advocate for life in a world that often devalues it?

FAQ

Who was Molech, and what did "giveth his seed unto Molech" entail?

Answer: Molech was a Canaanite deity, often associated with the Ammonites, whose worship was notoriously linked to child sacrifice. The phrase "giveth his seed unto Molech" refers to the horrific practice of offering one's children—typically firstborns, and often by burning them alive—as a ritual sacrifice. Adherents believed this act would appease the deity, secure blessings, or ensure prosperity. The Old Testament consistently and vehemently condemns this practice as an abomination, a defilement of God's holy name, and a profound violation of the sanctity of human life, as seen in passages like Deuteronomy 18:10 and Jeremiah 32:35. It represented the ultimate rejection of the life-giving God of Israel.

Why was the punishment for this sin so severe (death by stoning)?

Answer: The severity of the punishment—death by stoning at the hands of the community—underscores the extreme gravity with which God viewed child sacrifice. This act was not merely a violation of a ceremonial law but a fundamental assault on God's character, His covenant, and the very essence of human life created in His image. It represented the ultimate act of idolatry, rejecting the life-giving God of Israel for a death-demanding pagan deity. The communal stoning served several crucial purposes: it purged the evil from the midst of the people, preventing the defilement from spreading; it demonstrated the community's collective abhorrence of the sin and their unwavering commitment to God's holiness; and it acted as a powerful deterrent, emphasizing that such a heinous act would not be tolerated within a people called to be holy unto the Lord. This corporate responsibility to uphold God's laws and remove evil is a recurring theme in the Old Testament, as also seen in Deuteronomy 13:5.

Does this verse have any relevance for Christians today?

Answer: Absolutely. While literal child sacrifice to Molech is not a contemporary practice, the underlying principles of Leviticus 20:2 are timeless and profoundly relevant for Christians. This verse powerfully reminds us of God's absolute value for human life, especially the innocent and vulnerable. It serves as a stern warning against all forms of idolatry, urging us to critically examine what we truly prioritize and whether we are inadvertently "sacrificing" our children's spiritual, emotional, or physical well-being for worldly pursuits like career success, material wealth, social status, or even excessive screen time. It calls believers to a radical holiness, to be set apart from any cultural practices that devalue life or contradict God's moral standards. Furthermore, it highlights the church's corporate responsibility to uphold righteousness and protect the vulnerable within its sphere of influence, reflecting the heart of God, who desires life and flourishing, not death and destruction, as exemplified in John 10:10.

CHRIST-CENTERED FULFILLMENT

Leviticus 20:2, with its stark condemnation of child sacrifice and demand for the ultimate penalty, finds its profound Christ-centered fulfillment in the person and redemptive work of Jesus. The horrific practice of offering one's "seed" to Molech stands in radical contrast to God's ultimate provision of His own "Seed"—Jesus Christ—as the perfect, once-for-all, and final sacrifice for sin. While Molech demanded the innocent lives of children in a futile attempt to appease a false god, God, in His boundless and unfathomable love, freely gave His only begotten Son to redeem humanity from the dominion of sin and death. Christ's sacrifice on the cross was not a human offering to a pagan deity, but the divine Lamb of God who takes away the sin of the world, thereby rendering all other sacrifices, especially human ones, obsolete and abhorrent. Through Christ, the sanctity of human life, which was so grievously violated by Molech worship, is fully affirmed and gloriously restored, as every individual is seen as precious in God's sight, created in His image and worthy of redemption. Furthermore, the call to holiness and separation from defiling practices, so central to Leviticus, is powerfully realized in the believer's new life in Christ, who empowers us by His Spirit to live holy lives and to reject the idols of this world, making our bodies a living sacrifice, holy and pleasing to God. The communal responsibility to purge evil is now transformed into the church's mission to proclaim the gospel, disciple believers, and live as a holy community that reflects God's righteousness, compassion, and unwavering commitment to protecting the vulnerable and valuing every life as Christ Himself did.

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Commentary on Leviticus 20 verses 1–9

I. II. Main points1. 2. Sub-points

Moses is here directed to say that again to the children of Israel which he had in effect said before, Lev 20:2. We are sure it was no vain repetition, but very necessary, that they might give the more earnest heed to the things that were spoken, and might believe them to be of great consequence, being so often inculcated. God speaketh once, yea, twice, and what he orders to be said again we must be willing to hear again, because for us it is safe, Phi 3:1.

I. Three sins are in these verses threatened with death: -

1.Parents abusing their children, by sacrificing them to Moloch, Lev 20:2, Lev 20:3. There is the grossest absurdity that can be in all the rites of idolatry, and they are all a great reproach to men's reason; but none trampled upon all the honours of human nature as this did, the burning of children in the fire to the honour of a dunghill-god. It was a plain evidence that their gods were devils, who desired and delighted in the misery and ruin of mankind, and that the worshippers were worse than the beasts that perish, perfectly stripped, not only of reason, but of natural affection. Abraham's offering Isaac could not give countenance, much less could it give rise to this barbarous practice, since, though that was commanded, it was immediately countermanded. Yet such was the power of the god of this world over the children of disobedience that this monstrous piece of inhumanity was generally practised; and even the Israelites were in danger of being drawn into it, which made it necessary that this severe law should be made against it. It was not enough to tell them they might spare their children (the fruit of their body should never be accepted for the sin of their soul), but they must be told, (1.) That the criminal himself should be put to death as a murderer: The people of the land shall stone him with stones (Lev 20:2), which was looked upon as the worst of capital punishments among the Jews. If the children were sacrificed to the malice of the devil, the parents must be sacrificed to the justice of God. And, if either the fact could not be proved or the magistrates did not do their duty, God would take the work into his own hands: I will cut him off, Lev 20:3. Note, Those that escape punishment from men, yet shall not escape the righteous judgments of God; so wretchedly do those deceive themselves that promise themselves impunity in sin. How can those escape against whom God sets his face, that is, whom he frowns upon, meets as an enemy, and fights against? The heinousness of the crime is here set forth to justify the doom: it defiles the sanctuary, and profanes the holy name of God, for the honour of both which he is jealous. Observe, The malignity of the sin is laid upon that in it which was peculiar to Israel. When the Gentiles sacrificed their children they were guilty of murder and idolatry; but, if the Israelites did it, they incurred the additional guilt of defiling the sanctuary (which they attended upon even when they lay under this guilt, as if there might be an agreement between the temple of God and idols), and of profaning the holy name of God, by which they were called, as if he allowed his worshippers to do such things, Rom 2:23, Rom 2:24. (2.) That all his aiders and abetters should be cut off likewise by the righteous hand of God. If his neighbours concealed him, and would not come in as witnesses against him, - if the magistrates connived at him, and would not pass sentence upon him, rather pitying his folly than hating his impiety, - God himself would reckon with them, Lev 20:4, Lev 20:5. Misprision of idolatry is a crime cognizable in the court of heaven, and which shall not go unpunished: I will set my face against that man (that magistrate, Jer 5:1) and against his family. Note, [1.] The wickedness of the master of a family often brings ruin upon a family; and he that should be the house-keeper proves the house-breaker. [2.] If magistrates will not do justice upon offenders, God will do justice upon them, because there is danger that many will go a whoring after those who do but countenance sin by winking at it. And, if the sins of leaders be leading sins, it is fit that their punishments should be exemplary punishments.

2.Children's abusing their parents, by cursing them, Lev 20:9. If children should speak ill of their parents, or wish ill to them, or carry it scornfully or spitefully towards them, it was an iniquity to be punished by the judges, who were employed as conservators both of God's honour and of the public peace, which were both attacked by this unnatural insolence. See Pro 30:17, The eye that mocks at his father the ravens of the valley shall pick out, which intimates that such wicked children were in a fair way to be not only hanged, but hanged in chains. This law of Moses Christ quotes and confirms (Mat 15:4), for it is as direct a breach of the fifth commandment as wilful murder is of the sixth. The same law which requires parents to be tender of their children requires children to be respectful to their parents. He that despitefully uses his parents, the instruments of his being, flies in the face of God himself, the author of his being, who will not see the paternal dignity and authority insulted and trampled upon.

3.Persons abusing themselves by consulting such as have familiar spirits, Lev 20:6. By this, as much as any thing, a man diminishes, disparages, and deceives himself, and so abuses himself. What greater madness can there be than for a man to go to a liar for information, and to an enemy for advice? Those do so who turn after those that deal in the black art, and know the depths of Satan. This is spiritual adultery as much as idolatry is, giving that honour to the devil which is due to God only; and the jealous God will give a bill of divorce to those that thus go a whoring from him, and will cut them off, they having first cut themselves off from him.

II. In the midst of these particular laws comes in that general charge, Lev 20:7, Lev 20:8, where we have,

1.The duties required; and they are two: - (1.) That in our principles, affections, and aims, we be holy: Sanctify yourselves and be you holy. We must cleanse ourselves from all the pollutions of sin, consecrate ourselves to the service and honour of God, and conform ourselves in every thing to his holy will and image: this is to sanctify ourselves. (2.) That in all our actions, and in the whole course of our conversation, we be obedient to the laws of God: You shall keep my statutes. By this only can we make it to appear that we have sanctified ourselves and are holy, even by our keeping God's commandments; the tree is known by its fruit. Nor can we keep God's statutes, as we ought, unless we first sanctify ourselves, and be holy. Make the tree good, and the fruit will be good.

2.The reasons to enforce these duties. (1.) "I am the Lord your God; therefore be holy, that you may resemble him whose people you are, and may be pleasing to him. Holiness becomes his house and household." (2.) I am the Lord who sanctifieth you. God sanctified them by peculiar privileges, laws, and favours, which distinguished them from all other nations, and dignified them as a people set apart for God. He gave them his word and ordinances to be means of their sanctification, and his good Spirit to instruct them; therefore they must be holy, else they received the grace of God herein in vain. Note, [1.] God's people are, and must be, persons of distinction. God has distinguished them by his holy covenant, and therefore they ought to distinguish themselves by their holy conversation. [2.] God's sanctifying us is a good reason why we should sanctify ourselves, that we may comply with the designs of his grace, and not walk contrary to them. If it be the Lord that sanctifies us, we may hope the work shall be done, though it be difficult: the manner of expression is like that, Co2 5:5, He that hath wrought us for the self-same thing is God. And his grace is so far from superseding our care and endeavour that it most strongly engages and encourages them. Work out your salvation, for it is God that worketh in you.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. 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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