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Bible Encyclopedias
Molech; Moloch
International Standard Bible Encyclopedia
or
1. The Name
2. The Worship in Old Testament History
3. The Worship in the Prophets
4. Nature of the Worship
5. Origin and Extent of the Worship
1. The Name:
The name of a heathen divinity whose worship figures largely in the later history of the kingdom of Judah. As the national god of the Ammonites, he is known as "Milcom" (1 Kings 11:5 , 1 Kings 11:7 ), or "Malcam" ("Malcan" is an alternative reading in 2 Samuel 12:30 , 2 Samuel 12:31; compare Jeremiah 49:1 , Jeremiah 49:3; Zephaniah 1:5 , where the Revised Version margin reads "their king"). The use of βασιλεύς ,
2. The Worship in Old Testament History:
In the Levitical ordinances delivered to the Israelites by Moses there are stern prohibitions of Molech-worship (Leviticus 18:21; Leviticus 20:2-5 ). Parallel to these prohibitions, although the name of the god is not mentioned, are those of the Deuteronomic Code where the abominations of the Canaanites are forbidden, and the burning of their sons and daughters in the fire (to Molech) is condemned as the climax of their wickedness (Deuteronomy 12:31; Deuteronomy 18:10-13 ). The references to Malcam, and to David's causing the inhabitants of Rabbath Ammon to pass through the brick kiln (2 Samuel 12:30 , 2 Samuel 12:31 ), are not sufficiently clear to found upon, because of the uncertainty of the readings. Solomon, under the influence of his idolatrous wives, built high places for Chemosh, the abomination of Moab, and for Milcom, the abomination of the children of Ammon. See CHEMOSH . Because of this apostasy it was intimated by the prophet Ahijah, that the kingdom was to be rent out of the hand of Solomon, and ten tribes given to Jeroboam (1 Kings 11:31-33 ). These high places survived to the time of Josiah, who, among his other works of religious reformation, destroyed and defiled them, filling their places with the bones of men (2 Kings 23:12-14 ). Molech-worship had evidently received a great impulse from Ahaz, who, like Ahab of Israel, was a supporter of foreign religions (2 Kings 16:12 ff). He also "made his son to pass through the fire, according to the abominations of the nations, whom Yahweh cast out from before the children of Israel" ( 2 Kings 16:3 ). His grandson Manasseh, so far from following in the footsteps of his father Hezekiah, who had made great reforms in the worship, reared altars for Baal, and besides other abominations which he practiced, made his son to pass through the fire (2 Kings 21:6 ). The chief site of this worship, of which Ahaz and Manasseh were the promoters, was Topheth in the Valley of Hinnom, or, as it is also called, the Valley of the Children, or of the Son of Hinnom, lying to the Southwest of Jerusalem (see GEHENNA ). Of Josiah's reformation it is said that "he defiled Topheth ... that no man might make his son or his daughter to pass through the fire to Molech" (2 Kings 23:10 ).
3. The Worship in the Prophets:
Even Josiah's thorough reformation failed to extirpate the Molech-worship, and it revived and continued till the destruction of Jerusalem, as we learn from the prophets of the time. From the beginning, the prophets maintained against it a loud and persistent protest. The testimony of Amos (Amos 1:15; Amos 5:26 ) is ambiguous, but most of the ancient versions for
4. The Nature of the Worship:
When we come to consider the nature of this worship it is remarkable how few details are given regarding it in Scripture. The place where it was practiced from the days of Ahaz and Manasseh was the Valley of Hinnom where Topheth stood, a huge altar-pyre for the burning of the sacrificial victims. There is no evidence connecting the worship with the temple in Jerusalem. Ezekiel's vision of sun-worshippers in the temple is purely ideal (Ezekiel 8 ). A priesthood is spoken of as attached to the services (Jeremiah 49:3; compare Zephaniah 1:4 , Zephaniah 1:5 ). The victims offered to the divinity were not burnt alive, but were killed as sacrifices, and then presented as burnt offerings. "To pass through the fire" has been taken to mean a lustration or purification of the child by fire, not involving death. But the prophets clearly speak of slaughter and sacrifice, and of high places built to burn the children in the fire as burnt offerings (Jeremiah 19:5; Ezekiel 16:20 , Ezekiel 16:21 ).
The popular conception, molded for English readers largely by Milton's "Moloch, horrid king" as described in Paradise Lost , Book I, is derived from the accounts given in late Latin and Greek writers, especially the account which Diodorus Siculus gives in his History of the Carthaginian Kronos or Moloch. The image of Moloch was a human figure with a bull's head and outstretched arms, ready to receive the children destined for sacrifice. The image of metal was heated red hot by a fire kindled within, and the children laid on its arms rolled off into the fiery pit below. In order to drown the cries of the victims, flutes were played, and drums were beaten; and mothers stood by without tears or sobs, to give the impression of the voluntary character of the offering (see Rawlinson's Phoenicia , 113 f, for fuller details).
On the question of the origin of this worship there is great variety of views. Of a non-Sem origin there is no evidence; and there is no trace of human sacrifices in the old Babylonian religion. That it prevailed widely among Semitic peoples is clear.
5. Origin and Extent of the Worship:
While Milcom or Malcam is peculiarly the national god of the Ammonites, as is Chemosh of the Moabites, the name Molech or Melech was recognized among the Phoenicians, the Philistines, the Arameans, and other Semitic peoples, as a name for the divinity they worshipped from a very early time. That it was common among the Canaanites when the Israelites entered the land is evident from the fact that it was among the abominations from which they were to keep themselves free. That it was identical at first with the worship of Yahweh, or that the prophets and the best men of the nation ever regarded it as the national worship of Israel, is a modern theory which does not appear to the present writer to have been substantiated. It has been inferred from Abraham's readiness to offer up Isaac at the command of God, from the story of Jephthah and his daughter, and even from the sacrifice of Hiel the Bethelite (1 Kings 16:34 ), that human sacrifice to Yahweh was an original custom in Israel, and that therefore the God of Israel was no other than Moloch, or at all events a deity of similar character. But these incidents are surely too slender a foundation to support such a theory. "The fundamental idea of the heathen rite was the same as that which lay at the foundation of Hebrew ordinance: the best to God; but by presenting to us this story of the offering of Isaac, and by presenting it in this precise form, the writer simply teaches the truth, taught by all the prophets, that to obey is better than sacrifice - in other words that the God worshipped in Abraham's time was a God who did not delight in destroying life, but in saving and sanctifying it" (Robertson, Early Religion of Israel , 254). While there is no ground for identifying Yahweh with Moloch, there are good grounds for seeing a community of origin between Moloch and Baal. The name, the worship, and the general characteristics are so similar that it is natural to assign them a common place of origin in Phoenicia. The fact that Moloch-worship reached the climax of its abominable cruelty in the Phoenician colonies of which Carthage was the center shows that it had found among that people a soil suited to its peculiar genius.
Literature.
Wolf Baudissin, "Moloch" in
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Orr, James, M.A., D.D. General Editor. Entry for 'Molech; Moloch'. International Standard Bible Encyclopedia. https://www.studylight.org/encyclopedias/eng/isb/m/molech-moloch.html. 1915.
