Leviticus 20:3

Translation
King James Version
And 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.
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KJV (with Strong's)
And I will set H5414 my face H6440 against that man H376, and will cut him off H3772 from among H7130 his people H5971; because he hath given H5414 of his seed H2233 unto Molech H4432, to defile H2930 my sanctuary H4720, and to profane H2490 my holy H6944 name H8034.
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Complete Jewish Bible
I too will set myself against him and cut him off from his people, because he has sacrificed his child to Molekh, defiling my sanctuary and profaning my holy name.
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Berean Standard Bible
And 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.
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American Standard Version
I 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.
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World English Bible Messianic
I also will set my face against that person, and will cut him off from among his people because he has given of his seed to Molech, to defile my sanctuary, and to profane my holy name.
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Geneva Bible (1599)
And I will set my face against that man and cut him off from among his people, because he hath giuen his children vnto Molech, for to defile my Sanctuarie, and to pollute mine holy Name.
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Young's Literal Translation
and 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.
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See also
Leviticus 18:21Ezekiel 23:38Ezekiel 23:39Ezekiel 5:11Leviticus 17:10Numbers 19:20Leviticus 15:31
In the KJVVerse 3,322 of 31,102

Study This Verse

SUMMARY

Leviticus 20:3 declares God's severe and direct judgment against any Israelite who sacrifices their child to Molech. This abhorrent act is condemned not only as a personal transgression but as a profound defilement of God's sanctuary and a profanation of His holy name. The divine response is absolute: God will "set His face against" the perpetrator and "cut him off" from the covenant community, thereby emphasizing the non-negotiable demand for holiness, the sanctity of human life, and the exclusive worship due to Yahweh within Israel.

CONTEXT

  • Literary Context: Leviticus 20 is an integral part of the "Holiness Code" (chapters 17-26), a significant section of the Torah that meticulously delineates the moral, ethical, and ritual purity required of Israel as God's covenant people. Preceding chapters establish laws concerning diet, childbirth, skin diseases, and the Day of Atonement, all contributing to the theme of Israel's separation unto God. Chapter 20 specifically transitions to a series of capital offenses, underscoring the severe consequences for actions that fundamentally compromise God's holiness and the community's sanctity. It reinforces the principles of distinction from pagan practices, particularly building upon the prohibition against giving children to Molech first mentioned in Leviticus 18:21, which is part of a broader set of sexual prohibitions in Leviticus 18. This chapter systematically lists various sins that warrant divine or communal judgment, establishing clear boundaries for Israel's covenantal life in stark contrast to the abominations of the surrounding nations.
  • Historical & Cultural Context: The ancient Near East was saturated with diverse forms of pagan worship, many of which involved deeply abhorrent practices, including child sacrifice. Molech, often identified as a principal deity of the Ammonites, was particularly infamous for demanding the immolation of children. Both archaeological findings and biblical narratives (e.g., 2 Kings 23:10 and Jeremiah 32:35) corroborate that this practice, frequently conducted in a place known as Topheth, involved literally passing children through fire as an offering. For Israel, called to be a "holy nation" and a "kingdom of priests" (Exodus 19:6), such practices were an absolute anathema. God's vehement condemnation of child sacrifice to Molech, reiterated throughout Leviticus 20 and elsewhere (e.g., Deuteronomy 18:9-12), highlights the profound moral and spiritual chasm between the life-affirming God of Israel and the death-demanding deities of the Canaanites. This prohibition was paramount for preserving Israel's distinct identity and ensuring the purity of their worship and communal life amidst corrupting influences.
  • Key Themes: Leviticus 20:3 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Firstly, it powerfully reinforces the theme of Divine Holiness, emphasizing God's absolute purity and His intolerance for anything that defiles His presence or character. Secondly, it underscores the Sanctity of Human Life, particularly the innocent, revealing God's profound value for life as His creation and His abhorrence for its destruction, especially in the context of pagan worship. Thirdly, the verse highlights the theme of Exclusive Worship and Anti-Idolatry, demanding Israel's singular devotion to Yahweh and condemning any syncretism or adoption of the abominable practices of surrounding nations. Finally, it speaks to the Covenantal Consequences of Sin, demonstrating that individual transgressions against God's holiness have severe implications for the individual and the entire community, necessitating divine judgment to maintain the covenant's integrity.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • kârath (Hebrew, kârath', H3772): From the root meaning "to cut (off, down or asunder)," this term implies destruction or consumption. Crucially, in a covenantal context, it signifies the act of severing or cutting off. In Leviticus 20:3, "cut him off" denotes a severe penalty involving the complete expulsion of an individual from the covenant community. This could imply physical death, but primarily refers to excommunication, loss of inheritance, exclusion from the blessings of the covenant, and removal from the lineage of Israel, functioning as a divine act of purging to preserve the nation's purity and holiness.
  • ṭâmêʼ (Hebrew, ṭâmêʼ', H2930): A primitive root meaning "to be foul," especially in a ceremonial or moral sense, signifying contamination or impurity. In this verse, "to defile" refers to the ritual and moral impurity that contaminates sacred space and renders it unfit for God's holy presence. The act of child sacrifice is depicted as an act that directly pollutes God's sanctuary, rendering it ceremonially and spiritually unclean.
  • châlal (Hebrew, châlal', H2490): A primitive root meaning "to bore" or "to wound," but figuratively, "to profane," "to treat as common," or "to dishonor" that which is holy. When God's "holy name" is profaned, it means His character, reputation, and sacred identity are treated with contempt, stripped of their unique holiness, and brought into disrepute. Child sacrifice was not merely a private sin but an act that publicly assaulted God's holiness, contaminating His dwelling place and bringing dishonor upon His divine character in the eyes of both Israel and the nations.

Verse Breakdown

  • "And I will set my face against that man": This clause reveals God's direct, personal, and unyielding engagement in judgment. The anthropomorphic expression "setting of the face" signifies an active, determined, and unwavering opposition against the individual who commits this heinous sin. It conveys that God Himself, not merely a human agent or natural consequence, will ensure the execution of the severe punishment.
  • "and will cut him off from among his people": This specifies the primary consequence of God's direct judgment. To be "cut off" means to be excluded from the covenant community of Israel. This could entail social ostracization, loss of all covenantal privileges and blessings, and potentially even divine judgment resulting in premature death, thereby purging the defiling element from the midst of the holy nation to preserve its integrity and purity.
  • "because he hath given of his seed unto Molech": This identifies the specific, egregious sin that elicits such a severe divine response. "Giving of his seed" refers to offering one's children, typically through immolation, as a sacrifice to the pagan deity Molech. This act represents the ultimate betrayal of the covenant, a direct violation of the sanctity of life, and an abhorrent form of idolatry that inverts the divine order.
  • "to defile my sanctuary, and to profane my holy name": This clause explains the profound and far-reaching implications of the sin, extending beyond the individual to God's very presence and reputation. The act of child sacrifice is not merely a private transgression but a public act of desecration. It pollutes the tabernacle/temple, where God dwells among His people, and brings dishonor and contempt upon God's sacred character and identity in the eyes of both Israel and the surrounding nations, undermining His witness.

Literary Devices

Leviticus 20:3 employs several powerful literary devices to underscore the gravity of the offense and the certainty of divine judgment. Anthropomorphism is strikingly present in the phrase "I will set my face against that man," which depicts God with human-like resolve and direct, active engagement, emphasizing His personal opposition to the sin. The use of Parallelism is evident in the concluding phrase, "to defile my sanctuary, and to profane my holy name." Here, two distinct but intimately related consequences are presented side-by-side, highlighting the comprehensive impact of the sin on both God's sacred dwelling place and His very reputation and character. This structure emphasizes that child sacrifice simultaneously pollutes God's presence and brings dishonor upon His name. Furthermore, the stark Contrast between the life-giving, holy nature of Yahweh and the death-demanding, abominable nature of Molech is implicitly highlighted throughout the verse, serving to reinforce the absolute incompatibility of such practices with true worship. The severity of the punishment, "cut him off," functions as a form of Emphasis, underscoring the extreme nature of the transgression and God's absolute intolerance for it within His holy community.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 20:3 powerfully articulates core theological truths about God's absolute holiness, the sanctity of human life, and the profound consequences of idolatry. God's unwavering opposition to child sacrifice demonstrates His abhorrence for any practice that devalues human life, especially the innocent, and His demand for exclusive worship. This verse underscores that individual sin, particularly idolatry, has communal and cosmic implications, polluting the sacred space where God dwells and bringing dishonor to His holy name. It reveals that true worship of Yahweh is fundamentally life-affirming and demands a radical separation from the death-dealing practices of paganism, reinforcing Israel's identity as a people set apart for God's glory. The purity of God's people directly impacts the integrity of His name among the nations.

REFLECTION AND APPLICATION

While literal child sacrifice is no longer a prevalent practice in most contemporary societies, the profound principles embedded in Leviticus 20:3 remain profoundly relevant for believers today. This verse compels us to engage in deep introspection about what "gods" might subtly demand our ultimate devotion or "sacrifice" in our lives. Anything that takes precedence over God—be it career ambition, financial gain, personal pleasure, social status, or even self-worship—can become a modern Molech, subtly demanding the sacrifice of our spiritual integrity, moral values, or precious time and resources that rightfully belong to God. Furthermore, the verse reaffirms God's profound value for human life, particularly the vulnerable and innocent, challenging us to actively uphold the sanctity of life in all its forms, from conception to natural death, and to advocate for the protection of those who cannot defend themselves. Our actions, both personal and communal, have a direct and tangible impact on the reputation of God and the purity of His church. Living a life of holiness and devotion honors His name, while compromise and sin can profane it, reminding us that our individual choices have far-reaching implications for God's presence and witness in the world.

Questions for Reflection

  • What "modern Molechs" might subtly demand our ultimate devotion or "sacrifice" of our values, time, or integrity today?
  • How does our personal conduct and the collective actions of the church community impact the reputation of God in the world?
  • In what practical ways can we actively uphold the sanctity of human life, particularly for the vulnerable, in our contemporary society?

FAQ

Why was child sacrifice considered such a uniquely heinous sin?

Answer: Child sacrifice was considered uniquely heinous because it directly contradicted the very nature of Yahweh, the God of Israel, who is the author and sustainer of all life. Unlike the pagan deities who demanded such horrific offerings, God consistently commanded the preservation and blessing of life, as seen in His creation of humanity in His own image (Genesis 9:6). This act was a profound violation of the covenant relationship, a direct affront to God's sovereignty, and an extreme form of idolatry that inverted the natural order of parental love and protection. It also desecrated humanity, which is made in God's image, and polluted the very land God had given to His people. The practice was so abominable that it was one of the primary reasons God drove out the Canaanite nations before Israel (Deuteronomy 18:9-12).

What does "cut him off from among his people" truly mean?

Answer: The phrase "cut him off from among his people" (Hebrew: kârath) is a severe covenantal penalty with multifaceted implications. It primarily signifies excommunication from the covenant community of Israel, meaning the individual would lose their identity, rights, and privileges as a member of God's chosen people. This could involve social ostracization, exclusion from religious rituals and communal blessings, and the loss of inheritance. In some contexts, it implied divine judgment leading to premature death, ensuring that the defiling element was physically removed from the community to preserve its holiness. It was a comprehensive severing, designed to purge the unholy from the midst of the holy, as seen in other offenses like Sabbath breaking (Exodus 31:14).

CHRIST-CENTERED FULFILLMENT

Leviticus 20:3, with its stark condemnation of child sacrifice and its emphasis on God's unwavering holiness, finds its ultimate fulfillment in Jesus Christ. The abhorrent practice of offering one's "seed" to Molech stands in profound contrast to God's ultimate "seed," His only Son, whom He offered not to a pagan deity but for the redemption of humanity. Jesus is the perfect Lamb of God who takes away the sin of the world, whose single, perfect sacrifice on the cross forever ended the need for any human or animal sacrifice (Hebrews 10:10). Where the Israelite who gave his child to Molech defiled God's sanctuary and profaned His holy name, Christ, through His pure and spotless offering, perfectly honored God's name and cleansed the true sanctuary—our hearts and bodies, which become the temple of the Holy Spirit (1 Corinthians 6:19-20). Furthermore, the penalty of being "cut off" from God's people, a consequence for those who defiled His holiness, was ultimately borne by Christ Himself. He was "cut off" from the land of the living (Isaiah 53:8) and experienced separation from God on the cross (Matthew 27:46) so that all who believe in Him would never be cut off but would be eternally reconciled to God and made part of His holy people (2 Corinthians 5:21).

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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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