Leviticus 18:21
You must not give any of your children to be sacrificed to Molech, for you must not profane the name of your God. I am the LORD.
You must not give
The Hebrew root for "give" here is "natan," which means to offer or present. In the context of ancient Israel, this command is a direct prohibition against the act of offering one's children in sacrificial rituals. The use of "natan" emphasizes the gravity of the act, as it implies a deliberate and conscious decision to hand over something precious. This command underscores the sanctity of life and the responsibility of parents to protect and nurture their children, rather than subject them to pagan practices.

any of your children
The phrase "any of your children" highlights the inclusivity of the command. It leaves no room for exceptions, emphasizing that every child is precious in the sight of God. In the ancient Near Eastern context, children were often seen as extensions of the family’s legacy and future. This command serves as a reminder that children are not possessions to be disposed of at will, but are entrusted to parents by God, deserving of love and protection.

to be sacrificed to Molech
"Molech" refers to a Canaanite deity associated with child sacrifice. Archaeological findings and historical records indicate that the worship of Molech involved horrific practices, including the burning of children as offerings. This phrase serves as a stark warning against adopting the detestable customs of surrounding nations. It underscores the call for Israel to remain distinct and holy, set apart for the worship of the one true God, who abhors such practices.

for you must not profane
The Hebrew word for "profane" is "chalal," which means to defile or desecrate. This term is often used in the context of violating something sacred. By engaging in the worship of Molech, the Israelites would be defiling the holiness of God’s name. This phrase serves as a reminder of the covenant relationship between God and His people, calling them to uphold His holiness in their actions and worship.

the name of your God
The "name" of God represents His character, authority, and reputation. In ancient Israel, a name was more than just a label; it conveyed the essence of a person or deity. By commanding the Israelites not to profane His name, God is calling them to live in a way that reflects His holiness and righteousness. This phrase emphasizes the importance of honoring God in all aspects of life, recognizing that their actions are a reflection of their relationship with Him.

I am the LORD
This declaration, "I am the LORD," is a powerful affirmation of God’s sovereignty and authority. The use of "LORD" in all capitals signifies the divine name "YHWH," the covenant name of God revealed to Moses. This statement serves as a reminder of God’s unchanging nature and His rightful place as the supreme ruler over Israel. It calls the Israelites to obedience and reverence, acknowledging that their identity and purpose are rooted in their relationship with the LORD.

Persons / Places / Events
1. Molech
A pagan deity associated with child sacrifice, worshiped by some ancient Near Eastern cultures. The worship of Molech was strictly forbidden by God as it involved detestable practices.

2. Children of Israel
The recipients of the Levitical laws, including the prohibition against sacrificing children to Molech. They were called to be a holy people, set apart for God.

3. The LORD (Yahweh)
The covenant God of Israel, who commands His people to live in holiness and not to adopt the abominable practices of surrounding nations.

4. Canaan
The land into which the Israelites were entering, where the worship of Molech and other pagan practices were prevalent.

5. Levitical Law
The body of laws given to the Israelites through Moses, which includes moral, ceremonial, and civil regulations to guide the people in living a life pleasing to God.
Teaching Points
Holiness and Separation
God calls His people to be distinct from the world, avoiding practices that are contrary to His nature and commands.

Value of Life
The prohibition against child sacrifice underscores the sanctity of human life, which is to be protected and cherished.

Worship and Idolatry
True worship of God requires rejecting idolatry in all its forms, including cultural practices that contradict God's commands.

Profaning God's Name
Engaging in practices that God abhors profanes His holy name, and believers are called to honor God in all aspects of life.

Cultural Influence
Believers must be vigilant against the influence of surrounding cultures that promote values and practices contrary to God's Word.
Bible Study Questions
1. What does the prohibition against sacrificing children to Molech reveal about God's character and His view of human life?

2. How can we apply the principle of being set apart for God in our modern context, especially in areas where cultural practices conflict with biblical values?

3. In what ways might we be tempted to "profane the name of God" in our daily lives, and how can we guard against this?

4. How does the call to be a "living sacrifice" in Romans 12:1-2 relate to the command in Leviticus 18:21?

5. What are some modern-day "idols" or cultural practices that Christians should be cautious of, and how can we ensure our worship remains pure and pleasing to God?
Connections to Other Scriptures
Deuteronomy 12:31
This verse reiterates the prohibition against adopting the detestable practices of the nations, including child sacrifice.

2 Kings 23:10
Describes King Josiah's reforms, where he defiled Topheth to prevent child sacrifices to Molech, showing a historical application of this command.

Jeremiah 32:35
Condemns the practice of child sacrifice, emphasizing that such acts were never commanded by God and are an abomination.

Romans 12:1-2
Encourages believers to offer themselves as living sacrifices, holy and pleasing to God, contrasting the pagan practices with spiritual worship.
Abominable DoingsJ.A. Macdonal Leviticus 18:1-30
The True Morality is Based Upon the True ReligionR.A. Redford Leviticus 18:1-30
UnworldlinessR.M. Edgar Leviticus 18:1-30
Impurity - its Extent and SourceW. Clarkson Leviticus 18:6-23
ConsanguinityA. Willet, D. D.Leviticus 18:6-30
Moral ObservationsA. Willet, D. D.Leviticus 18:6-30
Need for Marriage LawsH. Cowles, D. D.Leviticus 18:6-30
Of Unlawful MarriagesG. Bush.Leviticus 18:6-30
On Marriage with a Deceased Wife's SisterM. M. Kalisch, Ph. D.Leviticus 18:6-30
The Wilderness a Suitable Place for the Giving of These LawsBp. Kidder.Leviticus 18:6-30
People
Israelites, Molech, Moses
Places
Canaan, Egypt, Teman
Topics
Apart, Devote, Fire, Molech, Offer, Offering, Offspring, Pass, Pollute, Profane, Sacrifice, Sacrificed, Seed, Shame
Dictionary of Bible Themes
Leviticus 18:21

     5061   sanctity of life
     5800   blasphemy
     5896   irreverence
     7332   child sacrifice
     7435   sacrifice, in OT
     8470   respect, for God
     8747   false gods
     8748   false religion
     8799   polytheism
     8807   profanity

Leviticus 18:1-22

     5714   men

Leviticus 18:1-24

     8273   holiness, ethical aspects

Leviticus 18:6-23

     6206   offence

Leviticus 18:6-30

     7525   exclusiveness

Library
General Character of Christians.
"And they that are Christ's have crucified the Flesh, with the Affections and Lusts." St. Paul is supposed to have been the first herald of gospel grace to the Galatians; and they appear to have rejoiced at the glad tidings, and to have received the bearer with much respect. But after his departure, certain judaizing teachers went among them, and labored but too successfully, to alienate their affections from him, and turn them form the simplicity of the gospel. The malice and errors of those deceitful
Andrew Lee et al—Sermons on Various Important Subjects

"They have Corrupted Themselves; their Spot is not the Spot of his Children; they are a Perverse and Crooked Generation. "
Deut. xxxii. 5.--"They have corrupted themselves; their spot is not the spot of his children; they are a perverse and crooked generation." We doubt this people would take well with such a description of themselves as Moses gives. It might seem strange to us, that God should have chosen such a people out of all the nations of the earth, and they to be so rebellious and perverse, if our own experience did not teach us how free his choice is, and how long-suffering he is, and constant in his choice.
Hugh Binning—The Works of the Rev. Hugh Binning

The Doctrine of Arbitrary Scriptural Accommodation Considered.
"But the Righteousness which is of Faith speaketh on this wise,--Say not in thine heart, Who shall ascend into Heaven?' (that is, to bring Christ down from above:) or, Who shall descend into the deep?' (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth; and in thine heart:' that is, the word of Faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from
John William Burgon—Inspiration and Interpretation

Epistle Lxiv. To Augustine, Bishop of the Angli .
To Augustine, Bishop of the Angli [174] . Here begins the epistle of the blessed Gregory pope of the city of Rome, in exposition of various matters, which he sent into transmarine Saxony to Augustine, whom he had himself sent in his own stead to preach. Preface.--Through my most beloved son Laurentius, the presbyter, and Peter the monk, I received thy Fraternity's letter, in which thou hast been at pains to question me on many points. But, inasmuch as my aforesaid sons found me afflicted with the
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Two Sabbath-Controversies - the Plucking of the Ears of Corn by the Disciples, and the Healing of the Man with the Withered Hand
IN grouping together the three miracles of healing described in the last chapter, we do not wish to convey that it is certain they had taken place in precisely that order. Nor do we feel sure, that they preceded what is about to be related. In the absence of exact data, the succession of events and their location must be matter of combination. From their position in the Evangelic narratives, and the manner in which all concerned speak and act, we inferred, that they took place at that particular
Alfred Edersheim—The Life and Times of Jesus the Messiah

Obedience
Take heed, and hearken, O Israel; this day thou art become the people of the Lord thy God. Thou shalt therefore obey the voice of the Lord thy God, and do his commandments.' Deut 27: 9, 10. What is the duty which God requireth of man? Obedience to his revealed will. It is not enough to hear God's voice, but we must obey. Obedience is a part of the honour we owe to God. If then I be a Father, where is my honour?' Mal 1: 6. Obedience carries in it the life-blood of religion. Obey the voice of the Lord
Thomas Watson—The Ten Commandments

The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. )
Ver. 20. "And Noah began and became an husbandman, and planted vineyards."--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Meditations for Household Piety.
1. If thou be called to the government of a family, thou must not hold it sufficient to serve God and live uprightly in thy own person, unless thou cause all under thy charge to do the same with thee. For the performance of this duty God was so well pleased with Abraham, that he would not hide from him his counsel: "For," saith God, "I know him that he will command his sons and his household after him that they keep the way of the Lord, to do righteousness and judgment, that the Lord may bring upon
Lewis Bayly—The Practice of Piety

Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two
Alfred Edersheim—The Life and Times of Jesus the Messiah

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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