Leviticus 20:5

Translation
King James Version
Then I will set my face against that man, and against his family, and will cut him off, and all that go a whoring after him, to commit whoredom with Molech, from among their people.
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KJV (with Strong's)
Then I will set H7760 my face H6440 against that man H376, and against his family H4940, and will cut him off H3772, and all that go a whoring H2181 after H310 him, to commit whoredom H2181 with Molech H4432, from among H7130 their people H5971.
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Complete Jewish Bible
then I will set myself against him, his family and everyone who follows him to go fornicating after Molekh, and cut them off from their people.
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Berean Standard Bible
then I will set My face against that man and his family and cut off from among their people both him and all who follow him in prostituting themselves with Molech.
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American Standard Version
then I will set my face against that man, and against his family, and will cut him off, and all that play the harlot after him, to play the harlot with Molech, from among their people.
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World English Bible Messianic
then I will set my face against that man, and against his family, and will cut him off, and all who play the prostitute after him, to play the prostitute with Molech, from among their people.
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Geneva Bible (1599)
Then will I set my face against that man, and against his familie, and will cut him off, and all that go a whoring after him to comit whoredome with Molech, from among their people.
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Young's Literal Translation
then I have set My face against that man, and against his family, and have cut him off, and all who are going a-whoring after him, even going a-whoring after the Molech, from the midst of their people.
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See also
Psalms 106:39Hosea 2:13Jeremiah 3:2Exodus 20:5Hosea 2:5Leviticus 17:7Leviticus 17:10
In the KJVVerse 3,324 of 31,102

Study This Verse

SUMMARY

Leviticus 20:5 pronounces God's unwavering and severe judgment against any Israelite who engages in the detestable practice of child sacrifice to Molech, or who condones such idolatry through complicity. This divine decree underscores the absolute sanctity of human life, the exclusivity of God's covenant relationship with Israel, and the profound consequences—extending to the entire family and the entire community—for those who violate His holy commands and defile the covenant people through spiritual unfaithfulness.

CONTEXT

  • Literary Context: Leviticus 20 is a pivotal chapter within the larger section of holiness laws (Leviticus 17-27), following the detailed prohibitions against various sexual sins and illicit cultic practices found in Leviticus 18 and Leviticus 19. Chapter 20 specifically outlines the severe penalties for violating these laws, emphasizing the community's responsibility to uphold God's holiness. Verses 1-5 focus intensely on the capital offense of child sacrifice to Molech, establishing it as a sin so abhorrent that it warrants both communal execution and, if the community fails, direct divine judgment. This particular sin is highlighted due to its extreme nature, its direct assault on the sanctity of life, and its profound breach of the covenant. The subsequent verses detail penalties for other sexual sins and cultic defilements, reinforcing the overarching theme that Israel's identity as God's holy people hinges on their strict adherence to His statutes and judgments, ensuring purity within the covenant community.
  • Historical & Cultural Context: The practice of child sacrifice, particularly to the deity Molech (also known as Milcom among the Ammonites), was a horrifying reality among the Canaanite peoples surrounding ancient Israel. Archaeological evidence and biblical texts (e.g., 2 Kings 23:10, Jeremiah 32:35) confirm that children were offered as burnt offerings in places like the Topheth in the Valley of Hinnom. This practice was often associated with fertility cults or desperate attempts to appease deities during times of crisis or to secure prosperity. For Israel, such acts represented the ultimate defilement and a direct affront to Yahweh, who had redeemed them from slavery and established a unique, exclusive covenant with them. God's law in Leviticus 18:21 explicitly forbids "passing children through the fire to Molech," and Deuteronomy 12:31 condemns it as an "abominable practice" of the nations God was dispossessing. Leviticus 20:5, therefore, serves as a stark warning and a foundational principle for Israel's distinct identity as a holy nation, set apart from the pagan practices of their neighbors.
  • Key Themes: This verse powerfully contributes to several key themes within Leviticus and the broader Pentateuch. Foremost is the theme of God's Holiness and Purity, emphasizing that Yahweh is utterly distinct from the pagan deities and demands a consecrated people who reflect His moral character. The severe penalty for child sacrifice underscores the Sanctity of Human Life, which is created in God's image and is not to be offered to false gods or treated as a commodity. The concept of Covenant Fidelity is central, as "whoring after Molech" is depicted as spiritual adultery, a betrayal of Israel's exclusive relationship with Yahweh. Finally, the verse highlights Corporate Responsibility and Communal Purity, demonstrating that the sin of an individual can defile the entire community, necessitating the removal of the offender to preserve the holiness of God's people. This ensures that Israel remains a distinct and undefiled nation, set apart for God's purposes, as called for throughout Leviticus.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Face (Hebrew, pânîym', H6440): While literally referring to a physical face, in the phrase "set my face against," pânîym is used anthropomorphically to convey God's direct, personal, and unyielding opposition. It signifies an intense, determined resolve to act in judgment, indicating not just disapproval but an active, confrontational stance. This expression implies a divine pursuit of justice against the offender, a resolute turning toward judgment.
  • Cut him off (Hebrew, kârath', H3772): This primitive root means "to cut (off, down or asunder)" and, by implication, "to destroy or consume." In this context, it denotes excommunication and removal from the covenant community. This can imply both physical death at the hands of the community or God, and/or spiritual alienation, signifying a breach of the covenant relationship so severe that the individual forfeits their place among God's people. It is the ultimate social and spiritual penalty, ensuring the purity of Israel by purging the defilement.
  • Go a whoring (Hebrew, zânâh', H2181): A primitive root meaning "to commit adultery (usually of the female, and less often of simple fornication, rarely of involuntary ravishment)." Figuratively, and as used here, it means "to commit idolatry." This powerful metaphor conveys the idea of disloyalty and betrayal against God, who is depicted as Israel's faithful husband. To "whore after Molech" means to abandon the exclusive devotion due to Yahweh and engage in illicit spiritual relations with a false god, thereby breaking the covenant bond.

Verse Breakdown

  • "Then I will set my face against that man": This declares God's direct, personal, and active opposition to the individual who commits child sacrifice. It signifies a divine judgment that is immediate and unyielding, demonstrating God's profound abhorrence for this sin and His resolute determination to address it.
  • "and against his family": The judgment extends beyond the individual to their household. This highlights the principle of corporate responsibility, where the sin of one can bring consequences upon the family, especially if they were complicit, condoned the act, or failed to intervene. It also underscores the defiling nature of the sin, impacting the entire family unit and requiring a thorough cleansing.
  • "and will cut him off": This specifies the severe penalty: excommunication from the covenant community. This means the individual loses their standing, rights, and identity as a member of Israel, often implying divine judgment leading to death or severe alienation from God's presence and blessings.
  • "and all that go a whoring after him, to commit whoredom with Molech": This broadens the scope of judgment to include anyone who participates in, supports, or follows the idolatrous practice of child sacrifice to Molech. The repeated use of "whoring" emphasizes the spiritual adultery inherent in turning away from God to worship false deities, highlighting the deep betrayal involved.
  • "from among their people": This reiterates the ultimate goal of the judgment: to purge the defilement from the midst of the holy nation. It ensures the purity and distinctiveness of Israel as God's consecrated people, preventing the spread of such abominable practices and maintaining the integrity of the covenant community.

Literary Devices

Leviticus 20:5 employs several potent literary devices to convey its message with maximum impact. The phrase "I will set my face against" is a striking example of anthropomorphism, attributing human characteristics (a face, and the act of setting it with determination) to God. This device makes the divine judgment more relatable and impactful, emphasizing God's intense, personal, and active opposition to the sin. The repeated use of "whoredom" and "go a whoring" is a powerful metaphor for idolatry. It likens the covenant relationship between God and Israel to a marriage, thereby portraying unfaithfulness to God through the worship of other deities as an act of spiritual adultery. This metaphor underscores the intimacy and exclusivity God demands in His relationship with His people, and the profound betrayal inherent in idolatry. The severity of the stated consequences, "cut him off... from among their people," also functions as hyperbole to emphasize the absolute gravity of the sin and the uncompromising nature of God's holiness and justice, ensuring the audience fully comprehends the stakes involved.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 20:5 profoundly articulates God's absolute holiness, His unyielding demand for exclusive worship, and the severe consequences of covenant infidelity. The prohibition against child sacrifice to Molech is not merely a cultic regulation but a foundational theological statement affirming the sanctity of human life as created in God's image, and condemning any practice that devalues it or offers it to a false god. This verse highlights God's jealousy for His covenant people, His intolerance for syncretism, and His unwavering commitment to maintaining the purity of Israel, both individually and corporately. It underscores that true worship involves complete devotion and separation from the defiling practices of the world, emphasizing that God's people must reflect His character in all aspects of their lives, upholding His standards of righteousness and justice.

REFLECTION AND APPLICATION

While the direct practice of child sacrifice to Molech is (thankfully) not a common temptation in contemporary society, the spiritual principles embedded in Leviticus 20:5 resonate deeply with the modern believer. This passage serves as a stark reminder of God's uncompromising holiness and His demand for our exclusive devotion. Any area of our lives—be it career, finances, relationships, pleasure, or even self-image—that begins to usurp God's rightful place as supreme Lord becomes a modern "Molech," subtly demanding our ultimate allegiance and potentially leading us to "sacrifice" our time, integrity, or even our spiritual well-being. The corporate judgment extending to the family also reminds us that our choices have ripple effects, impacting those closest to us and potentially the wider community of faith. We are called to a radical purity, discerning what truly honors God and what constitutes spiritual compromise, ensuring that our lives are not defiled by the "whoredom" of idolatry in any form. This verse also implicitly calls us to protect the vulnerable and advocate for justice, reflecting God's deep concern for the sanctity of human life and His abhorrence for any practice that devalues it.

Questions for Reflection

  • What "Molechs" might exist in my life today—things or pursuits that subtly demand my ultimate loyalty or "sacrifice" of time, energy, or values that rightfully belong to God?
  • How do my personal choices and spiritual disciplines (or lack thereof) impact the spiritual well-being of my family or the community of faith around me?
  • In what ways am I called to actively protect the vulnerable and advocate for the sanctity of life in my contemporary context, reflecting God's abhorrence for practices that devalue human life?
  • How does the severity of God's judgment against idolatry in this passage deepen my appreciation for the grace and mercy offered through Christ?

FAQ

What exactly was "Molech worship" and why was it so offensive to God?

Answer: Molech worship was a pagan religious practice, primarily associated with the Ammonites and other Canaanite peoples, that involved the ritualistic sacrifice of children, often by burning them alive. Biblical texts like Leviticus 18:21 and 2 Kings 23:10 refer to "passing children through the fire" or sacrificing them in the Valley of Hinnom (Gehenna). This practice was profoundly offensive to God for several reasons: it violated the sanctity of human life, which is created in His image; it was a direct act of idolatry, turning away from the one true God to a false deity; and it defiled the land and the people whom God had consecrated to Himself. It was the antithesis of God's character, which values life, justice, and mercy above all else.

Does the concept of "corporate responsibility" (judgment against the family) still apply today?

Answer: While the direct, immediate execution of judgment upon an entire family for an individual's sin, as seen in some Old Testament contexts (e.g., Joshua 7:24-25), is not typically applied in the New Covenant era, the principle of corporate impact remains profoundly relevant. The Bible teaches that sin has ripple effects, and the choices of individuals can certainly affect their families, communities, and even future generations (e.g., through generational patterns of sin, the consequences of a parent's actions, or the reputation of a family name). However, under the New Covenant, personal accountability for one's own sin is heavily emphasized (Ezekiel 18:20). The primary application today is recognizing that our spiritual health and choices contribute to the overall spiritual health of our household and community, and that our sin can bring dishonor or negative consequences upon those associated with us, even if they are not held directly culpable in the same way as in ancient Israel. It serves as a powerful reminder of the interconnectedness of the body of Christ and the influence each member has.

CHRIST-CENTERED FULFILLMENT

Leviticus 20:5, with its stern declaration against idolatry and child sacrifice, finds its ultimate fulfillment and transformation in Jesus Christ. The severe judgment against those who "go a whoring after Molech" underscores the gravity of sin and the absolute holiness of God, a holiness that could not tolerate defilement within His covenant people. Jesus, as the perfect Lamb of God, is the ultimate and final sacrifice, rendering all human sacrifices (including the abhorrent practice of child sacrifice) utterly obsolete and an affront to God's redemptive plan. He perfectly embodied the holiness that Israel was called to, living a life without sin and fully devoted to the Father, thus fulfilling the Law's demands for purity (Matthew 5:17). Through His atoning work on the cross, Jesus takes away the "whoredom" of our spiritual idolatry, cleansing us from all unrighteousness and reconciling us to God (1 John 1:9). The "cutting off" from the people, a consequence for covenant breach, is reversed for those who are "in Christ," as they are grafted into God's family and become part of His new covenant people, the church (Romans 11:17-24). Furthermore, Jesus' future return will bring the ultimate separation of the righteous from the unrighteous, fulfilling the divine judgment against all forms of spiritual rebellion and idolatry, and establishing a kingdom of perfect holiness where God's face is eternally set for His redeemed people, dwelling among them in perfect communion (Revelation 21:3-4).

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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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