John Calvin Commentary Leviticus 18:21

"And thou shalt not give any of thy seed to make them pass through [the fire] to Molech; neither shalt thou profane the name of thy God: I am Jehovah." — Leviticus 18:21 (ASV)

Leviticus 18:21. You shall not let any of your seed. In these three precepts, Moses touches more lightly on what we have recently seen presented at greater length in Deuteronomy. For there he condemns ungodly offerings, as well as the responses of familiar spirits, magical arts, and enchantments.

He now, in the first place, refers to adulterous sacrifices, especially to that impure and detestable service of consecrating their children to Moloch, as they called him, the idol of the Gentiles. Then he adds a prohibition that they should pay no attention to false revelations.

But in these two passages of Leviticus, he only enumerates two classes,³⁰⁴ namely, to use auguries and divinations, and to seek responses from familiar spirits, and to consult magicians or enchanters. Yet, he includes all the others of which we have previously spoken.

And, so that they would not think the crime a minor one, he says that all those are “defiled” who devote themselves to this kind of curiosity. The confirmation, which is added at the end of both clauses, relates to the essence of the First Commandment.

For when God declares Himself to be “Jehovah, and the God of Israel,” He both claims the worship that is due to Him alone and also condemns all the superstitions by which pure religion is corrupted. There is also an antithesis implied, in which God contrasts Himself with all false idols.

Therefore, the words may be paraphrased as follows: Since I am the eternal God, and separated from all others which the Gentiles foolishly make for themselves, and since I have chosen you to Myself as My own special people, I would have you be, as you ought to be, pure and separated from all defilements.

³⁰⁴ “Il en raconte seulement quatre especes; mais il y comprend toutes celles que nous avons veus par ci-devant;” he mentions especes; mais il y comprend toutes celles que nous avons veus par ci-devant;” he mentions only four sorts, but comprehends in them all those which we have before observed. — sorts, but comprehends in them all those which we have before observed. — Fr.