SPECIAL TOPIC: MAGIC

SPECIAL TOPIC: MAGIC

In ancient times there appear to be several types of individuals and groups involved in different kinds of magic. Magic is a form of religious practice. Human beings have always recognized there is more than the physical. However, in fallen mankind, it turns to superstition and animism.

The first appearance of magic is found in the first written culture (i.e., Sumer) in its creation accounts.
1. chief deity, Ea-enki, is called "Lord of Incantation" because he killed Apsu by the aid of a spell
2. his son, Marduk, defeats Tiamat because of his father's magic spells and potents
3. see Erica Reiner, Surpu: A Collection of Sumerian and Akkadian Incantations
Magic was very prominent in Egypt, involving Thoth and Isis. There was no distinction made between good and evil magic. Usually it was connected to
1. healings
2. dream interpretation
3. political activity
4. passage to the realm of death
Magic in Anatolia (Hittite culture) was similar to #1. There was good magic and evil magic. The first was supported and the second condemned. Often older women were used along with priests. It, like all ANE peoples, saw magic as a valid part of any military campaign.
There is a priestly caste from Medea involved in astrology called "Chaldeans" (see SPECIAL TOPIC: CHALDEANS, cf. Dan. 1:20; 2:2,10,27; 4:7,9; 5:11; Matt. 2:1,7,16). Herodotus calls them "Medean priests." They were involved in foretelling and controlling future events based on the movement and configuration of astral gods (i.e., planets, stars, constellations, comets).
There is very little surviving narrative about the magic of Canaan (i.e., Ugaritic). Obviously El had great power and healed a Ugarit King by magic (see "The Legend of King Keret," ANET. 148b).
Most magical groups were made up of persons who claimed to be able to manipulate the supernatural or natural forces of nature (cf. Gen. 41:8,24; Exod. 7:11,22; 8:7,19; 9:11). Often these forces (or gods) were seen to be in conflict with humanity and by taking the side of this force or that force the possessor of the knowledge could control the forces for personal gain (cf. the magical papyri of the third and fourth centuries A.D.). These individuals would:
1. foretell future events
2. control future events
3. interpret future events and dreams
4. curse or protect other individuals, cities, nations, armies, etc.
John H. Walton, Ancient Near Eastern Thought and the Old Testament, p. 265, has a helpful comment:

"While divination is concerned with gaining knowledge, magic involves exercising power. 'What divination revelas, magic can resolve'. . .

Magic represents an attempt to manipulate cosmic forces in pursuit of self-interest."
Magicians, as in Acts 8:9,11, claimed to be able to manipulate the impersonal forces of nature or the personal (demonic) forces to perform their will. This often involved magical rites and incantation. "True" magicians often attacked other magicians who did not perform the rites and liturgies correctly. These were called charlatans or deceivers (cf. Acts 13:6,8; 19:13).
The power of the gospel is seen in Paul's ministry in Ephesus where former magicians converted to faith in Christ, and publicly burned their expensive magic books (i.e., how to properly perform incantations, rites, and liturgies, cf. Acts 19:19) instead of selling them.
For further reading
1. Susan Garrett, The Demise of the Devil, Fortress Press, 1989
2. Merrill Unger, Biblical Demonology, Scripture Press, 1967
3. Hendrik Berkhof, Christ and the Powers, Herald Press, 1977
4. Waller Wink, Naming the Powers, Fortress Press, 1984
5. Clinton Arnold, Three Crucial Questions About Spiritual Warfare, Baker, 1997
6. John H. Walton, ANE Thought and the Old Testament
All of these magic, occultic practices are an abomination to YHWH and forbidden to His people.
Following are my notes from Deut. 18:10-14.
18:10 "who makes his son or his daughter pass through the fire" This is a reference to the worship of the fertility god, Molech. In Israel the firstborn (cf. Exodus 13) was to be given to YHWH to serve Him. In Canaan the firstborn was to be sacrifice by fire to Molech in order to insure fertility, (cf. Deut. 12:31; Lev. 18:21). There is even one account in 2 Kgs. 21:6 where God's people worshiped this false god! It also possibly somehow relates to knowing the future (cf. 2 Kgs. 3:26-27).

SPECIAL TOPIC: MOLECH

▣ "divination" This is from the Hebrew root for "divine" (BDB 890, cf. Num. 22:7; 23:23; Ezek. 21:21; 2 Kgs. 17:17). It is the general term describing several different methods, but all intent on determining the will of a deity by mechanical or natural means, such as examining the livers of sheep or casting arrows. It is based on the pagan worldview that there is information about the future hidden in natural events and that gifted humans (i.e., false prophets, e.g., Jer. 27:9; 29:8; Ezek. 13:9; 22:28) know it and influence this future. See John H. Walton, ANE Thought and the OT, "Why Was Deductive Divination Forbidden to Israel," pp.270-271.

SPECIAL TOPIC: DIVINATION

▣ "one who practices witchcraft" This term (BDB 778 II, KB 857) is related to the term "cloud" (BDB 777). Linguists think the term is related to sound:
1. the hum of insects
2. sound of wind in the trees
3. unknown etymology (if cloud, then related to sight)
The parallel passage in Moses' writings which prohibits these same pagan practices is in Lev. 19:26-20:8 (see esp. 19:26). This same term is also found in Jdg. 9:37; 2 Kgs. 21:6; 2 Chr. 33:6; Isa. 2:6; 57:3; Jer. 27:9; Micah 5:12.

▣ "one who interprets omens" The meaning of this term (BDB 638 II, KB 690) is uncertain. In Syrian it means "to murmur an obscure incantation" (KB 690). The root has several usages:
1. serpent ‒ BDB 638 I
2. VERB in Piel only, (BDB 638 II) meaning:
  1. practice divination
  2. observe signs/omens
3. copper, bronze ‒ BDB 638 III
4. unknown ‒ BDB 638 IV
▣ "a sorcerer" This term (BDB 506, KB 503) basically means "to cut up" (1) as in the shredding of ingredients for a magical potion or (2) cutting oneself as a way of getting the deity's attention (i.e., Syrian usage, cf. 1 Kgs. 18:28). This term was used to describe Pharaoh's wise men in Exod. 7:11 and Nebuchadnezzar's wise men in Dan. 2:2.

18:11 "one who casts a spell" This literally is "to tie knots," "to be allied with," or "join together" (BDB 287, KB 287). In Psalm 58:5 and Eccl. 10:11 it refers to snake charming. A slightly different vocalization describes a Babylonian false wise man in Isa. 47:8-11.

▣ "medium" The PARTICIPLE's (BDB 981, KB 1371) basic meaning is to "ask" or "inquire." Here to inquire of the spirit realm (e.g., YHWH, Josh. 9:14 or idols, Hosea 4:12).

The first NOUN, "medium" (BDB 15) is a difficult term to define. Some see the term as it is used in Lev. 19:31; 20:6,27 as (1) a pit, grave, or place of sacrifice where spirits are lured or (2) form of "father" which refers to ancestor worship. It is translated in the LXX in Isa. 8:19 as "ventriloquist." Because of this and Isa. 29:4 some think it means "to chirp" or "to mutter." This would imply to "talk with a different voice." However, from 1 Sam. 28:7-9, it is related to the ability to call or talk to someone in the ground or to communicate with the dead or spirits of the underworld, i.e., necromancy.

The second NOUN, "spiritists" (BDB 396) was a form of the Hebrew word "to know" (BDB 395). It refers to one who has knowledge of the spiritual realm or has contact with those in the spiritual realm who have knowledge (cf. Isa. 8:19; 19:3).

▣ "one who calls up the dead" This phrase is a combination of two Qal PARTICIPLES (BDB 205, KB 233, "to ask" and BDB 559, KB 562, "the dead ones"). In context it refers to mediums and "spiritists." These elite, supposedly gifted, people contact the dead for information about the future and the power to affect it.

All ancient cultures believed in an afterlife. For many in the ancient Near East this had two possibilities:
1. ancestor worship where the spirits of family members could affect the present and future
2. the power of physical (stars, forces of nature) or spiritual (demons, demi-gods) could be utilized to know and affect personal destinies
18:12 "detestable" The term (BDB 1072) is used most often in Deuteronomy, Proverbs, and Ezekiel.

SPECIAL TOPIC: ABOMINATION (OT)

▣ "the Lord your God will drive them out before you" This is an aspect of "holy war." This was revealed to Abraham as a promise in Gen. 15:16 and their sins are described in Lev. 18:24-28.

18:13 "blameless" This is a sacrificial term (BDB 1071, #4) for a clean animal which is "perfect," without blemish, and therefore, acceptable for sacrifice (cf. Exod. 12:5; 29:1; Lev. 1:3,10; 3:1,6,9; 4:3,23,28,32; 5:15,18; 6:6; etc.). It becomes a metaphor for those who are acceptable by God based on conformity to the covenant stipulations (i.e., "sound," "wholseome," "innocent," "have integrity," cf. Gen. 6:9; 17:1; 2 Sam. 22:24,26; Job 1:1,8; 2:3; 12:4; Ps. 15:2; 18:23,25; Ezek. 28:15). Rotherham's translation footnote, p. 217, has "single hearted."

SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH, INNOCENT, GUILTLESS, WITHOUT REPROACH

8:14 "diviners" See `SPECIAL TOPIC: DIVINATION