Leviticus 20:4

KJV

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:

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}:

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,

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,

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;

Commentary

### 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](/leviticus/17-26 "Leviticus 17-26 - The Holiness Code")), 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](/leviticus/18-21 "Leviticus 18:21 - Prohibition of Child Sacrifice") and the explicit death penalty for the perpetrator outlined in [Leviticus 20:2-3](/leviticus/20-2-3 "Leviticus 20:2-3 - Penalty for Child Sacrifice"). 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](/leviticus/20-5 "Leviticus 20:5 - God's Direct Judgment on the Family and Community"). 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](/leviticus/20-4 "Leviticus 20:4 - Communal Complicity in Child Sacrifice") 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](/leviticus/18-24-28 "Leviticus 18:24-28 - Land Vomits Out Inhabitants")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **ʻâlam (Hebrew, _ʻâlam'_):** 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'_):** 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'_):** 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](/leviticus/20-2 "Leviticus 20:2 - Penalty for Child Sacrifice")). 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](/leviticus/20-2 "Leviticus 20:2 - Penalty for Child Sacrifice"). 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](/leviticus/20-5 "Leviticus 20:5 - God's Direct Judgment on the Family and Community"). 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.

* [Deuteronomy 13:6-11](/deuteronomy/13-6-11 "Deuteronomy 13:6-11 - Dealing with Idolatry and False Prophets in the Community")
* [Ezekiel 3:18-19](/ezekiel/3-18-19 "Ezekiel 3:18-19 - The Watchman's Responsibility")
* [1 Timothy 5:22](/1_timothy/5-22 "1 Timothy 5:22 - Do Not Participate in the Sins of Others")

### 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](/genesis/1-27 "Genesis 1:27 - Humanity Created in God's Image")). 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](/leviticus/20-3 "Leviticus 20:3 - Defiling God's Sanctuary")) 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](/deuteronomy/18-9-12 "Deuteronomy 18:9-12 - Abominable Practices of the Nations")).

**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](/leviticus/20-5 "Leviticus 20:5 - God's Judgment on the Family and Community"). 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), 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](/ephesians/5-11 "Ephesians 5:11 - Have No Fellowship with Unfruitful Works")), living out righteousness, and serving as salt that preserves and flavors society ([Matthew 5:13-16](/matthew/5-13-16 "Matthew 5:13-16 - Salt and Light")). 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](/colossians/3-9-10 "Colossians 3:9-10 - Put Off the Old Self")). 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](/1_peter/2-9 "1 Peter 2:9 - A Chosen Race, a Royal Priesthood")).

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

Deuteronomy 17:2

If there be found among you, within any of thy gates which the LORD thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the LORD thy God, in transgressing his covenant,

Deuteronomy 17:5

Then shalt thou bring forth that man or that woman, which have committed that wicked thing, unto thy gates, [even] that man or that woman, and shalt stone them with stones, till they die.

Acts 17:30

And the times of this ignorance God winked at; but now commandeth all men every where to repent:

1 Samuel 3:13

For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not.

1 Samuel 3:14

And therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice nor offering for ever.

Joshua 7:12

Therefore the children of Israel could not stand before their enemies, [but] turned [their] backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you.

1 Kings 20:42

And he said unto him, Thus saith the LORD, Because thou hast let go out of [thy] hand a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people.