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God's Warning About
Witchcraft
Definition of Terms from
Deuteronomy 18
Deuteronomy
18:9-14: When thou art come
into the land which the LORD thy God giveth thee, thou shalt not
learn to do after the abominations of those nations. There shall not
be found among you any one that maketh his son or his daughter to
pass through the fire, or that useth divination, or an observer of
times, or an enchanter, or a witch, Or a charmer, or a consulter
with familiar spirits, or a wizard, or a necromancer. For all that
do these things are an abomination unto the LORD: and because of
these abominations the LORD thy God doth drive them out from before
thee. Thou shalt be perfect with the LORD thy God. For these
nations, which thou shalt possess, hearkened unto observers of
times, and unto diviners: but as for thee, the LORD thy God hath not
suffered thee so to do.
In these
verses from Deuteronomy God warns His people against imitating the
customs of the people they would encounter when they entered the
promised land. Obviously, God did not consider any of these practices
"harmless."
But do we
have a clear understanding of what told His people to avoid? Let’s
take these one at a time to find out what they mean.
There
shall not be found among you any one that maketh his son or his
daughter to pass through the fire
Pass
through the fire: This section contains some stern admonitions against
any indulgence in sorcery. The exact nature of this practice seems to
have been a kind of trial by ordeal. The context indicates that the
offering of a child is for the particular purpose of determining or
discerning the course of events. This probably was the motivation
behind the Moabite king’s sacrifice of his son in 2 Kings 3:26, 27.
(KJV Study Bible) 1
Passing
a Son or Daughter Through the Fire. This phrase refers to the practice
of child sacrifice. This seems incredible to us today, but the very
fact that it was outlawed by God indicates it must have been done in
Bible times. Second Kings 16:3 records that King Ahaz sacrificed his
son in this way "indeed he made his son pass through the
fire." No doubt he thought that such a sacrifice would appease
some pagan god. His grandson, King Manasseh, sacrificed his sons two
generations later (2 Kin. 21:6; 2 Chron. 33:6). Second Kings 23:10
reveals that it was mainly the pagan god Molech who required this
awful sacrifice. But other false gods apparently also demanded it (2
Kin. 17:31; Jer. 19:5). (Nelson’s NIBD) 2
or that
useth divination
he
"that useth divination," (kosaim, kesamim) seems a
general term for the various species after specified; (The New
Treasury of Scripture Knowledge (TSK))3
Divination
(qesem) was used of Balaam in Numbers 22:7 and Joshua 13:22.
Saul asked the witch of Endor to "divine unto me" in 1
Samuel 28:8. The same word in Ezekiel 21:21 refers to the practice of
whirling arrows in a quiver and deciding the answer to the question by
the first arrow thrown out. (KJV Study Bible) 1
Witchcraft.
The practice of witchcraft, or divination, was a means for extracting
information or guidance from a pagan god. The word describes the
activity of Balaam the soothsayer, or professional prophet, who was
hired to curse Israel (Num. 22:7; 23:23; Josh. 13:22). It also
describes the woman at En Dor who brought up the spirit of Samuel. All
the major prophets condemned divination (Is. 44:25; Jer. 27:9; 29:8;
Ezek. 13:9). (Nelson’s NIBD) 2
The
only places where information is given on the actual means people used
in divination is in Genesis 44:5 and Ezekiel 21:21–23. In the case
of Joseph’s divining cup, the diviner apparently interpreted the
shape of a puddle of oil floating on the water in the cup (Gen. 44:5).
Ezekiel 21 describes the king of Babylon as he tried to decide which
way to approach Jerusalem. It portrays him as throwing down a handful
of arrows, hoping that a certain one will point to a route that he
believes is the will of his god. It also records that "he
consults the images, he looks at the liver" (Ezek. 21:21).
Reading and interpreting the livers of sacrificial animals was another
form of determining the will of the gods. (Nelson’s NIBD) 2
or an
observer of times,
"observer
of times," (meonain) one who pretends to foretell by the
clouds, planets, etc.; (TSK) 3
Observer
of times (me ‘onen) may be a reference to divination by
reading clouds. (KJV Study Bible) 1
Soothsaying.
Soothsaying is a relatively rare word in the Bible that describes some
form of divination, the practitioner of which is also described by the
KJV as "observer of times" (Deut. 18:10). Because it sounds
like a Hebrew word for "cloud," some scholars believe it
refers to cloud reading. This may have been similar to tea-leaf
reading or astrology, which is a reading of the stars. God forbids the
practice (Deut. 18:10, 14; Lev. 19:26). Wicked King Manasseh was also
guilty of this sin (2 Kin. 21:6; 2 Chr. 33:6). The prophets of the Old
Testament also condemned this occult practice (Is. 2:6; 57:3; Jer.
27:9; Mic. 5:12). (Nelson’s NIBD) 2
or an
enchanter,
"enchanter,"
(menachesh) a diviner, either by means of serpents, or by
inspecting the entrails of beasts, the flight of birds, etc.; (TSK) 3
Enchanter
(menachesh): In Genesis 44:5, 15 it refers to Joseph’s
divination by means of a cup, and may point to a kind of hydromancy,
in which reflections on the water in a cup are observed. (KJV Study
Bible) 1
Interpreting
Omens. Behind this phrase, also rendered as "enchantments" (KJV),
lie four different Hebrew words. The most common of the four occurs in
Genesis 30:27, in reference to Laban’s "experience"; in
Genesis 44:5 and 15, referring to Joseph’s cup; and in Numbers 23:23
and 24:1, describing Balaam’s activity. Leviticus 19:26 and
Deuteronomy 18:10 specifically outlawed this practice as well. Another
of the words used for the practice seems to mean "whisper,"
and it may indicate the way the enchanter lowered his voice. In
Ecclesiastes 10:11 interpreting omens is connected with snake
charming. (Nelson’s NIBD) 2
or a witch,
"a
witch," (mecashsheph) one who used magical fumigations,
etc.; (TSK) 3
Witch
(mekashep) denotes a form of magic. The root means "to cut
up," and thus may refer to one who cuts up herbs and brews them
for magical purposes (Gr. Pharmaka, drug). The term is used in
Micah 5:12 for some such material as drugs or herbs used
superstitiously to produce magical effects. The noun therefore means
enchanter or sorcerer (Ex. 7:11; 22:18; 2 Chr. 33:6; Dan. 2:2; Mal.
3:5). (KJV Study Bible) 1
Sorcery.
Sorcery is forbidden in the Law of Moses (Ex. 22:18; Deut. 18:10).
Sorcery was apparently practiced by the worst of the kings of Israel
and Judah (2 Kin. 9:22; 2 Chr. 33:6), but it was denounced by the
prophets (Nah. 3:4). (Nelson’s NIBD) 2
Or a
charmer,
"a
charmer," (chover chaver) one who uses spells, or a
peculiar conjunction of words, or tying knots, etc.; lit. one that
charms a charming (TSK) 3
Conjuring
Spells. This phrase, also translated as "charm," appears in
Deuteronomy 18:11, once in the Psalms "Which will not heed the
voice of charmers," (58:5), and twice in Isaiah (47:9, 12).
Sometimes it is rendered as "enchantments." A different
Hebrew word lies behind this translation in Isaiah 19:3. Because it is
related to a word for "bind," it may mean "casting a
spell" ("spell-binding"). (Nelson’s NIBD) 2
or a
consulter with familiar spirits,
"a
consulter with familiar spirits," (shoel ov) a pythoness;
(TSK) 3
Consulting
Mediums. This phrase may refer to the same thing as practicing
wizardry. The word describes the witch at En Dor whom Saul engaged to
conduct a séance and bring up the spirit of Samuel (1 Sam. 28:3, 9;
familiar spirits, KJV). The woman succeeded either by the power of God
or the power of the Devil. As with other practices in this list, it
was forbidden by the law of God, practiced by bad kings, and condemned
by the prophets. In two places the prophet Isaiah hinted that
consulting mediums may be a kind of ventriloquism (8:19; 29:4).
(Nelson’s NIBD) 2
or a wizard,
a
"wizard," (yidoni) a cunning man; (TSK) 3
Wizard
(yide oni): This term is related to the verb "to
know," or "to consult" a familiar spirit. (KJV Study
Bible) 1
Spiritism.
The word for "spiritist" always appears with
"witch." The root of the word in Hebrew is the verb "to
know." In modern English "wizard" means someone very
wise or inventive, a very clever or skillful person. But in the Bible
it is always a forbidden thing, a kind of black magic. This is why
most modern versions translate the word as "spiritist,"
"fortune-teller," or "sorcerer." (Nelson’s NIBD)
2
or a
necromancer.
"necromancer,"
(doresh el hammaithim) one who seeks enquiries of the dead. (TSK)
3
Necromancer:
The Hebrew for this term means "one who asks of the dead." (KJV
Study Bible) 1
Calling
Up the Dead. Necromancy is another word used for this practice. The
phrase occurs only in Deuteronomy 18:11 "or one who conjures
spells, or a medium, or a spiritist, or one who calls up the
dead," although this is exactly what an Old Testament witch did.
The Bible gives us no indication that we can expect to talk with
people who have died.
The
Hebrew word translated as "magic" appears only in connection
with Egyptian and Babylonian magicians. The first cluster of verses
relates to Joseph in Egypt (Gen. 41:8, 24); the second appears in
connection with the plagues (Ex. 7:11–9:11); and the third deals
with Daniel and the various government-supported magicians of Babylon
(Dan. 1:20; 2:2, 10, 27; 4:7, 9; 5:11). This term is never used in
connection with the nation of Israel, so apparently it was not a
threat or a temptation. In all the Old Testament contexts the
ineffectiveness of magicians is underscored.
"Magic"
actually comes from a Greek word that appears several times in the New
Testament. Simon the sorcerer is one example (Acts 8:9–25). And
Elymas the sorcerer is another (Acts 13:6–8). They may have been
something like the "itinerant Jewish exorcists" (Acts 19:13)
who attempted to drive evil spirits out of people in the name of
Jesus.
Still
another New Testament word translated "sorcery" comes from
the same Greek word as our English word "pharmacy." Quite
obviously this has to do with drugs; a more relevant and contemporary
application could hardly be found. The denunciations contained in
Revelation 9:21; 18:23; 21:8; and 22:15 apply to those who use drugs
to bring on trances during which they claim to have supernatural
knowledge or power. (Nelson’s NIBD) 2
Once again,
regardless of how popular some of these practices are today;
regardless of how many of your friends are doing them, or see nothing
wrong with them, if you are a child of God you would do well to heed
what God tells you:
Anyone
who does these things is an
object of horror and disgust to the Lord. It is because the other
nations have done these things that the Lord your God will drive them
out ahead of you. You must be blameless before the Lord your God. The
people you are about to displace consult with sorcerers and
fortune-tellers, but the Lord your God forbids you to do such
things. (Deut. 18:12-14, NLT)
Notes:
1. Thomas
Nelson, Inc., King James Version Study Bible [computer file],
electronic ed., Logos Library System, (Nashville: Thomas Nelson)
1997, c1988 by Liberty University.
2. Ronald F.
Youngblood, general editor; F.F. Bruce and R.K. Harrison, consulting
editors, Nelson’s new illustrated Bible dictionary: An
authoritative one-volume reference work on the Bible with full color
illustrations [computer file], electronic edition of the revised
edition of Nelson’s illustrated Bible dictionary, Logos Library
System, (Nashville: Thomas Nelson) 1997, c1995.
3. Jerome H.
Smith, editor, The New Treasury of Scripture Knowledge [computer
file], electronic edition of the revised edition of The Treasury of
Scripture Knowledge, Logos Library System, (Nashville: Thomas
Nelson) 1997, c1992 by Jerome H. Smith.
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