Leviticus 20:3

KJV

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.

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}.

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.

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.

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.

Commentary

### 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](/leviticus/18-21 "Leviticus 18:21 - Prohibition Against Child Sacrifice"), which is part of a broader set of sexual prohibitions in [Leviticus 18](/leviticus/18 "Leviticus 18 - Prohibited Sexual Relations"). 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](/2_kings/23-10 "2 Kings 23:10 - Josiah Destroys Topheth") and [Jeremiah 32:35](/jeremiah/32-35 "Jeremiah 32:35 - Child Sacrifice in Topheth")) 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](/exodus/19-6 "Exodus 19:6 - Israel, a Holy Nation")), such practices were an absolute anathema. God's vehement condemnation of child sacrifice to Molech, reiterated throughout [Leviticus 20](/leviticus/20 "Leviticus 20 - Laws Regarding Holiness and Punishment") and elsewhere (e.g., [Deuteronomy 18:9-12](/deuteronomy/18-9-12 "Deuteronomy 18:9-12 - Abominable Practices Forbidden")), 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'_):** 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'_):** 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'_):** 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.

* [Deuteronomy 18:10-12](/deuteronomy/18-10-12 "Deuteronomy 18:10-12 - Abominable Practices Forbidden")
* [Exodus 20:3](/exodus/20-3 "Exodus 20:3 - No Other Gods Before Me")
* [1 Corinthians 3:16-17](/1_corinthians/3-16-17 "1 Corinthians 3:16-17 - You Are God's Temple")

### 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](/genesis/9-6 "Genesis 9:6 - The Sanctity of Human Life")). 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](/deuteronomy/18-9-12 "Deuteronomy 18:9-12 - Abominable Practices Forbidden")).

**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](/exodus/31-14 "Exodus 31:14 - Penalty for Sabbath Breaking")).

### 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), whose single, perfect sacrifice on the cross forever ended the need for any human or animal sacrifice ([Hebrews 10:10](/hebrews/10-10 "Hebrews 10:10 - Christ's Sacrifice Sanctifies Us")). 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](/1_corinthians/6-19-20 "1 Corinthians 6:19-20 - Your Body is a Temple of the Holy Spirit")). 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](/isaiah/53-8 "Isaiah 53:8 - The Suffering Servant")) and experienced separation from God on the cross ([Matthew 27:46](/matthew/27-46 "Matthew 27:46 - Jesus' Cry of Dereliction")) 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](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Leviticus 18:21

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.

Ezekiel 23:38

Moreover this they have done unto me: they have defiled my sanctuary in the same day, and have profaned my sabbaths.

Ezekiel 23:39

For when they had slain their children to their idols, then they came the same day into my sanctuary to profane it; and, lo, thus have they done in the midst of mine house.

Ezekiel 5:11

Wherefore, [as] I live, saith the Lord GOD; Surely, because thou hast defiled my sanctuary with all thy detestable things, and with all thine abominations, therefore will I also diminish [thee]; neither shall mine eye spare, neither will I have any pity.

Leviticus 17:10

¶ And whatsoever man [there be] of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood; I will even set my face against that soul that eateth blood, and will cut him off from among his people.

Numbers 19:20

But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from among the congregation, because he hath defiled the sanctuary of the LORD: the water of separation hath not been sprinkled upon him; he [is] unclean.

Leviticus 15:31

Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that [is] among them.