I mean, they saw what You can do and they still didn’t believe. I don’t know how people now can’t believe in You, all anyone has to do is look at all that You created. Nobody could do that but You.
“An Ammonite or Moabite shall not enter into the congregation of the LORD; even to their tenth generation shall they not enter into the congregation of the LORD forever” (Deut 23:3).
The Ammonite were fierce in nature and rebellious against God, they also warred with the Israelites. Balak was a Moabite, and that there says it all.
“If there be among you any man, that is not clean by reason of uncleanness that chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp:
But it shall be, when evening cometh on, he shall wash himself with water: and when the sun is down, he shall come into the camp again” (Deut 23:10-11).
This has nothing to do with the camp itself, it is all about being holy or not. This scripture is a reflection of Rev 21:7-8 and Rev 20:15:
“He that overcometh shall inherit all things; and I will be his God, and he shall be my son.
But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death” (Rev 21:7-8).
“And whosoever was not found written in the book of life was cast into the lake of fire” (Rev 20:15).
“There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel.
Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the LORD thy God for any vow: for even both these are abomination unto the LORD thy God (Deut 23:17-18).
Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of anything that is lent upon usury:
Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the LORD thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it (Deut 23:19-20).
When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee.
But if thou shalt forbear to vow, it shall be no sin in thee.
That which is gone out of thy lips thou shalt keep and perform; even a freewill offering, according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth” (Deut 23:21-23).
“When a man hath taken a wife, and married her, and it come to pass that she find no favor in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house.
And when she is departed out of his house, she may go and be another man’s wife” (Deut 24:1-2).
Jesus changed this:
“It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:
But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery” (Matt 5:31-32).
“And the Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause:
And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female.
And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?
Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.
They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?
He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so.
And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another committeth adultery: and whoso marrieth her which is put away doth commit adultery” (Matt 19:3-9).
“If a man be found stealing any of his brethren of the children of Israel, and maketh merchandise of him, or selleth him; then that thief shall die; and thou shalt put evil away from among you” (Deut 24:7).
“When thou dost lend thy brother anything, thou shalt not go into his house to fetch his pledge” (Deut 24:10).
“Thou shalt not oppress an hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates:
At his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto the LORD, and it be sin unto thee” (Deut 24:14-15).
“The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin” (Deut 24:16).
Prostitution in the Ancient World
Prostitution was known throughout the ancient world. While some who practiced the trade worked independently, others (such as slaves) were forced into it.
In Mesopotamia it was actually possible to adopt a girl and then hire her out as a prostitute. There is considerable controversy over the so-called temple prostitute.
Herodotus recorded that every Babylonian woman was required to prostitute herself at least once in the temple of Ishtar, but the reliability of this claim is disputed.
Most scholars agree that “sacred prostitution” was part of the ritual of the fertility cult, but some argue against this claim, suggesting that women sometimes prostituted themselves to obtain money to pay a vow or that temples simply used whoredom as a source of income.
In the Greco-Roman world prostitution was also associated with the temples of Aphrodite (especially at Corinth, according to the ancient Greek historian Strabo), but the nature of this prostitution is uncertain.
It is unlikely, however, that temples used such women only as sources of income with no religious link to the function of the temple itself; the promiscuous act was probably regarded as some kind of sacred rite, even as it catered to the lusts of the people.
The weight of evidence suggests that “sacred prostitution” was real.
Biblical texts provide evidence for temple prostitution. The practice is associated with pagan worship in Hos 4:14, a passage that condemns men who had encounters with the sacred prostitutes at the shrines and who offered sacrifices there.
Prostitution is often used in the Old Testament as a metaphor for idolatry (Ex 34:15-16; Lev 17:7), which may strengthen the connection between temple prostitution and the idolatrous practices of other peoples.