Evidence concerning Moloch worship in ancient Israel is found in the legal, as well as in the historical and prophetic literature of the Bible. In the Pentateuch, the laws of the Holiness Code speak about giving or passing children to Moloch (Lev. 18:21, 20:2–4) and the law in Deuteronomy speaks of “passing [one’s] son or daughter through fire” (18:10). Although Moloch is not named in the Deuteronomy passage, it is likely that his cult was the object of the prohibition.
The author of the Book of Kings speaks about “passing [one’s] son and daughter through fire” (II Kings 16:3 [son], 17:17, 21:6 [son]). II Kings 23:10 speaks about “passing [one’s] son or daughter through fire to Moloch.” Some scholars interpret the phrase lә-haʿavir ba-esh, as a reference to a divinatory or protective rite in which children were passed through a fire but not physically harmed. However, the same phrase lә-haʿavir ba-esh is found in an unmistakable context of burning in Numbers 31:23.
Other biblical texts refer to the sacrifice of children. Psalms 106:37–38 speaks of child sacrifice to the unnamed idols of Canaan. In prophetic sources, Jeremiah 7:31 and Ezekiel 20:25–6 speak disapprovingly of sacrificing children to Yahweh (for the “bad statutes” referred to by Ezekiel, see Ex. 22:28–29; but see Friebel); Jeremiah 19:5 speaks of sacrificing children to Baal; Ezekiel 16:21, 20:31, 23:37, 39 of sacrificing children to unnamed divinities; as does Isaiah 57:5. In none of these is there a mention of Moloch. Only in Jeremiah 32:35 is Moloch mentioned by name and there he is associated with Baal.
Archaeological discoveries at Carthage attest to some 20,000 burials of infant bones along with animal bones in what are evidently not instances of natural death. the legal and historical sources speak about passing children to Moloch in fire. The legal and historical sources speak about passing children to Moloch in fire.
A note on on Leviticus 18:21, says: “…It could refer to either human sacrifice or a devotion of children to some sort of service of Moloch, perhaps of a sexual sort (cf. Lev 20:2-5; 2 Kgs 23:10, etc.). The inclusion of this prohibition against Moloch worship here may be due to some sexual connection of this kind, or perhaps simply to the lexical link between זֶרַע (zera’) meaning “seed, semen” in v. 20 but “offspring” in v. 21.”
Baal Peor, or the Baal of Peor, was a local deity worshiped by the Moabites. In Numbers 25, we find that the women of Midian began to seduce the men of Israel to sexual sin and to sacrifice to their gods. Since the gods of the pagans were often fertility gods, the “worship” often involved sexual acts. The incident is recorded in Numbers 25:1–3: “While Israel was staying in Shittim, the men began to indulge in sexual immorality with Midianite women, who invited them to the sacrifices to their gods. The people ate the sacrificial meal and bowed down before these gods. So Israel yoked themselves to the Baal of Peor. And the Lord’s anger burned against them.” As a judgment against the Israelites’ sin, God sent a plague among the people (verse 9). As a result of their sin, the men of Israel were judged by God.
Baal worship simply represents the dark and depraved side of human nature. For example, Baal Peor was the god of sexual license, and represented the sexually depraved inclinations of man’s nature. Molech was the Baal of child sacrifice. There’s a Baal for every depravity of man. In America, the sexualization of everything, including the premature sexualization of children, which leads to the act of child sacrifice called abortion is an aspect of Baal Peor, which is perhaps the grossest aspect of society’s bent toward the dark side and depraved side of human nature.