Leviticus 20:4

Translation
King James Version
And if the people of the land do any ways hide their eyes from the man, when he giveth of his seed unto Molech, and kill him not:
Ask
KJV (with Strong's)
And if the people H5971 of the land H776 do any ways H5956 hide H5956 their eyes H5869 from the man H376, when he giveth H5414 of his seed H2233 unto Molech H4432, and kill H4191 him not H1115:
Ask
Complete Jewish Bible
If the people of the land look the other way when that man sacrifices his child to Molekh and fail to put him to death,
Ask
Berean Standard Bible
And if the people of the land ever hide their eyes and fail to put to death the man who gives one of his children to Molech,
Ask
American Standard Version
And if the people of the land do at all hide their eyes from that man, when he giveth of his seed unto Molech, and put him not to death;
Ask
World English Bible Messianic
If the people of the land all hide their eyes from that person, when he gives of his seed to Molech, and don’t put him to death;
Ask
Geneva Bible (1599)
And if the people of the lande hide their eyes, and winke at that man when he giueth his children vnto Molech, and kill him not,
Ask
Young's Literal Translation
`And if the people of the land really hide their eyes from that man, in his giving of his seed to the Molech, so as not to put him to death,
Ask
See also
Deuteronomy 17:2Deuteronomy 17:5Acts 17:301 Samuel 3:131 Samuel 3:14Joshua 7:121 Kings 20:42
In the KJVVerse 3,323 of 31,102

Study This Verse

SUMMARY

Leviticus 20:4 unveils the severe communal culpability incurred when the Israelite people deliberately overlooked or failed to enforce the divine mandate against child sacrifice to Molech. This verse shifts the focus from the individual perpetrator's heinous act to the broader community's shared responsibility, emphasizing that a conscious turning away or a refusal to intervene in the face of such an abomination rendered the entire populace accountable before God. It profoundly underscores that the moral integrity and spiritual purity of the covenant nation were contingent not only on individual adherence to divine law but also on the collective vigilance and zealous enforcement of justice, with dire consequences for societal apathy.

CONTEXT

  • Literary Context: Leviticus 20 is an integral component of the Holiness Code (Leviticus 17-26), which meticulously delineates the ethical, moral, and ritual requirements for Israel to maintain its distinct covenant relationship with Yahweh and to live as a holy nation set apart from the pagan cultures surrounding them. This chapter specifically details a series of egregious moral and religious transgressions, each explicitly prescribing capital punishment. Leviticus 20:4 follows directly from the initial prohibition against offering children to Molech in Leviticus 18:21 and the explicit death penalty for the perpetrator outlined in Leviticus 20:2-3. While the preceding verses concentrate on the individual's sin and its direct consequence, verse 4 significantly broadens the scope to encompass the community's responsibility, thereby setting the stage for God's direct judgment against a complacent people in Leviticus 20:5. This deliberate progression underscores that the defilement of God's sanctuary and name through child sacrifice was not merely an individual transgression but a profound corporate concern, demanding collective action.
  • Historical & Cultural Context: The abhorrent practice of child sacrifice, particularly to the deity Molech, was a pervasive and horrific abomination among the Canaanite peoples inhabiting the lands surrounding ancient Israel. Molech was a pagan god, frequently associated with fire, to whom children were offered as burnt sacrifices, often with the presumed aim of securing favor, prosperity, or protection. This practice stood in stark antithesis to Israel's covenant with Yahweh, who demanded exclusive worship and upheld the sanctity of human life, especially that of children, as precious gifts from the Creator. The Mosaic Law unequivocally condemned such practices, viewing them as the ultimate defilement of the land, the sanctuary, and God's holy name. The phrase "kill him not" in Leviticus 20:4 powerfully highlights that the community's failure to enforce the divinely mandated death penalty for such a heinous act constituted a direct affront to God's justice and holiness. Such inaction would effectively permit the spiritual and moral corruption of the entire nation, dangerously blurring the lines between Israel's distinct holiness and the detestable practices of its neighbors.
  • Key Themes: Leviticus 20:4 contributes significantly to several overarching theological and narrative themes within the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of Holiness, emphasizing that Israel, as God's chosen people, must be set apart from the defiling practices of the surrounding nations. Child sacrifice was the epitome of unholiness, and the community's failure to act against it directly compromised their corporate holiness. This leads to the theme of Corporate Responsibility, illustrating that the moral and spiritual well-being of the nation was a collective concern, not solely individual piety. The inaction of the "people of the land" made them complicit in the sin, highlighting that communal apathy invites shared culpability. Furthermore, the verse reinforces the Sanctity of Life, particularly that of children, which is foundational to Yahweh's character as the giver of life, contrasting sharply with the pagan disregard for human life. Finally, it underscores the theme of Exclusive Worship of Yahweh, demonstrating that any deviation into idolatry, especially one as extreme as Molech worship, was an absolute betrayal of the covenant, demanding immediate and decisive action from the community to preserve the purity of their relationship with God and the integrity of the land He had given them (Leviticus 18:24-28).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • ʻâlam (Hebrew, ʻâlam', H5956): This primitive root means "to veil from sight," or "to conceal," implying a deliberate act of hiding or overlooking. In the context of "hide their eyes," it signifies more than mere ignorance; it denotes a willful refusal to acknowledge, confront, or respond to a clear and egregious sin. This culpable turning of a blind eye, a conscious choice to ignore the violation of God's law and the defilement of the community, stems from apathy, fear, or a lack of moral courage, making the bystanders complicit in the abomination.
  • Môlek (Hebrew, Môlek', H4432): This refers to the chief deity of the Ammonites, a pagan god often associated with fire. The worship of Molech involved the horrific ritual of child sacrifice, where infants were "passed through the fire" as an offering. This practice was utterly abhorrent to Yahweh, representing the ultimate defilement of the land and a direct assault on the sanctity of human life and the covenant. The name itself is often vocalized with the vowels of bosheth (shame) by the Israelites, reflecting their profound contempt for this idol.
  • mûwth (Hebrew, mûwth', H1115): This primitive root means "to die" or, causatively, "to kill" or "to slay." In the phrase "kill him not," the negative particle (H1115, biltîy) explicitly negates this action. Thus, the phrase underscores the community's profound failure to administer the divinely prescribed justice. For the sin of child sacrifice, the law explicitly commanded the death penalty (Leviticus 20:2). The community's inaction in executing this judgment meant they were not merely passive bystanders but active participants in the perpetuation of sin by allowing the perpetrator to live and the abomination to persist within their midst, signifying a profound dereliction of their covenantal duty.

Verse Breakdown

  • "And if the people of the land": This phrase identifies the collective body of the Israelite community—all citizens and residents of the promised land. It underscores that the responsibility for upholding God's laws and maintaining the nation's holiness was not exclusively on the priests or leaders, but on every individual within the community. Their collective action, or crucially, their inaction, carried profound corporate consequences.
  • "do any ways hide their eyes from the man": This clause vividly describes the specific failure of the community. "Hiding their eyes" is a powerful metaphor for willful blindness, deliberate ignorance, or active avoidance of confronting the sin. It implies a conscious decision to overlook, ignore, or even silently condone the heinous act of child sacrifice, thereby failing to intervene or report it to the proper authorities for judgment and execution.
  • "when he giveth of his seed unto Molech": This specifies the grave transgression being committed: child sacrifice. "Giveth of his seed" refers to the abhorrent act of offering one's offspring, typically through burning, to the pagan deity Molech. This act was considered the ultimate defilement, a direct affront to God's ownership of all life, a profound profanation of His holy name, and a corruption of the covenant community's purity.
  • "and kill him not": This final clause highlights the ultimate failure of justice. The divinely mandated penalty for child sacrifice was death by stoning, as explicitly stated in Leviticus 20:2. The community's failure to carry out this judgment, either by not reporting the crime or by refusing to participate in the execution, meant they were complicit in allowing the abomination to continue and God's holy law to be openly defied within their midst.

Literary Devices

Leviticus 20:4 employs several potent literary devices to convey its profound message of communal responsibility and the gravity of tolerated sin. The phrase "hide their eyes" is a striking example of metonymy, where a physical part (the eyes) represents a larger, abstract concept (willful inaction, deliberate ignorance, or culpable complicity). This vivid imagery powerfully portrays the community's conscious choice to turn away from truth and justice, emphasizing the moral culpability inherent in passive observation. There is also a strong element of contrast embedded within the verse: the horrific act of child sacrifice stands in stark opposition to the holiness, justice, and sanctity of life demanded by Yahweh. The community's failure to act, explicitly stated by "kill him not," further contrasts with God's explicit command for the perpetrator's death, highlighting their profound dereliction of covenantal duty. Furthermore, the verse functions as a form of implied consequence or foreshadowing, subtly hinting at the inevitable divine judgment that will follow if human justice fails, a theme explicitly and powerfully developed in the subsequent verse, Leviticus 20:5. The starkness and directness of the language underscore the extreme severity of both the original sin and the community's complicity.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 20:4 profoundly articulates the theological principle of corporate responsibility within the covenant community. It reveals that God holds His people accountable not only for the sins they actively commit but also for the evils they passively tolerate, fail to confront, or neglect to purge from their midst. The sanctity of human life, especially that of children, and the exclusive worship of Yahweh are non-negotiable tenets of the Mosaic covenant. Any compromise on these fundamental principles, particularly an abomination as grievous as child sacrifice, profoundly defiles the entire nation and profanes God's holy name. The community's failure to purge such evil from its midst indicates a deep spiritual apathy and a disregard for God's holiness, thereby inviting divine judgment upon all. This verse teaches that true holiness demands active vigilance, moral courage, and an unwavering commitment to justice, ensuring that God's righteous standards are upheld and His name is not profaned by the sins of His people.

REFLECTION AND APPLICATION

While the literal act of child sacrifice to Molech is not a common contemporary issue, the profound principle of communal responsibility for tolerated evil remains acutely and powerfully relevant. This verse challenges us, both as individuals and as collective communities—whether within our churches, families, or broader societies—to critically examine where we might be "hiding our eyes" from clear moral transgressions, systemic injustices, or creeping spiritual decay. Are we apathetic to the suffering of the vulnerable, silent in the face of widespread injustice, or complacent about moral compromises that erode the fabric of righteousness within our own spheres of influence? The passage serves as a stark and sobering reminder that silence in the face of evil can be interpreted as complicity, and inaction, particularly when justice is clearly mandated, can lead to shared culpability. It calls us to cultivate moral courage, to speak truth with grace and conviction, to actively pursue justice, and to uphold God's unwavering standards of holiness in a world that frequently seeks to obscure, rationalize, or even celebrate sin. Our faithfulness to God is demonstrated not merely by our personal piety but profoundly by our collective commitment to righteousness and our willingness to confront anything that profanes His holy name or harms His image-bearers.

Questions for Reflection

  • In what specific areas of my personal life, my family, my church, or my community might I be "hiding my eyes" from clear moral transgressions or injustices?
  • What is the true cost of apathy or silence when confronted with evil, both for me personally and for the collective body I am a part of?
  • How can I actively contribute to upholding God's standards of justice and holiness in my sphere of influence, moving from passive observation to courageous action?

FAQ

Why was child sacrifice to Molech considered such an abominable sin?

Answer: Child sacrifice to Molech was considered an abominable sin for multiple profound reasons that struck at the very heart of Israel's covenant with Yahweh. First, it directly violated the sanctity of human life, which God created in His image (Genesis 1:27). Children, as precious gifts from God, were to be cherished and nurtured, not offered as commodities to pagan deities. Second, it profoundly profaned God's holy name and defiled His sanctuary (Leviticus 20:3) by associating the pure worship of Yahweh with the horrific and detestable practices of paganism. Third, it represented the ultimate act of idolatry, usurping God's exclusive claim to worship and demonstrating a profound rejection of His sovereignty and covenant. Finally, it corrupted the moral and spiritual fabric of the covenant community, blurring the lines between Israel's distinct holiness and the abominable practices of the surrounding nations, which God had explicitly warned against (Deuteronomy 18:9-12).

Does this verse imply that the entire community would be punished for the sin of one individual?

Answer: Yes, this verse strongly implies that the entire community would be held accountable and potentially punished for the sin of one individual if they failed to administer the divinely mandated justice. The principle articulated here is one of corporate responsibility: when a grave sin like child sacrifice was committed, and the community "hid their eyes" and did not execute the prescribed death penalty, they became complicit in the abomination. Their inaction was seen as condoning the sin, allowing it to defile the land and God's holy name. As a consequence, God Himself would intervene, bringing judgment not only upon the perpetrator but also upon their family and "among their people," as explicitly stated in Leviticus 20:5. This underscores that the purity and holiness of Israel were a collective responsibility, and a failure to actively purge clear evil from their midst invited corporate divine wrath upon the entire nation.

CHRIST-CENTERED FULFILLMENT

Leviticus 20:4, with its stark emphasis on corporate responsibility for tolerated sin and the devastating consequences of communal apathy, finds profound Christ-centered fulfillment and transformation in the New Covenant. While the Old Testament prescribed physical judgment and societal purging for the community's failure to uphold God's standards, Christ's redemptive work establishes a new spiritual reality where the ultimate "purging" of sin is accomplished through His atoning sacrifice. Jesus, the perfect Lamb of God who takes away the sin of the world, did not "hide His eyes" from humanity's profound sin—our apathy, our complicity, and our utter failure to uphold God's righteous standards. Instead, He confronted it head-on, offering Himself as the propitiation for our sins, bearing the full weight of divine judgment on the cross. For believers, the call to holiness remains, but it is now empowered by the indwelling Holy Spirit, who enables us to live according to God's will. The Church, as the new covenant community, is called to be a transformative light in the world, not by executing physical judgment, but by actively confronting sin with truth and love (Ephesians 5:11), living out righteousness, and serving as salt that preserves and flavors society (Matthew 5:13-16). This means actively resisting the temptation to "hide our eyes" from injustice, moral decay, or spiritual compromise within ourselves, our churches, or the wider world. Instead, we are to "put off the old self with its practices and put on the new self, which is being renewed in knowledge after the image of its Creator" (Colossians 3:9-10). We are called to live as transformed agents of God's redemptive justice and grace, reflecting the holiness of Christ who has called us out of darkness into His marvelous light (1 Peter 2:9).

Copy as

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.
Copy as
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.
Copy as

Continue studying Leviticus 20:4 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.