Magic in the Bible

Tue May 1 14:23:09 UTC 2001

No: HPFGUIDX 17962

There has been some discussion lately on HP and the Bible, much of 
it, from my perspective as a Sunday School teacher, rather ill-
informed on both sides (Hey, I'm feeling Snape-y today). I may have 
more to say on this later, but for now I thought this essay from 
Baker's Evangelical Dictionary of Biblical Theology does an admirably 
balanced job of outlining how magic is viewed in Scripture (Surprise! 
It's not totally negative)

Magic [N] [E] 

The Old Testament. Magic—the attempt to exploit supernatural powers 
by formulaic recitations to achieve goals that were otherwise 
unrealizable—was seen in a negative light in the Old Testament (Lev 
19:26, 31; 20:6; 1 Sam 28:9; Isa 8:19; 44:25; 57:3; Jer 27:9; Ezek 
22:28; Micah 5:12; Nahum 3:4; Mal 3:5) and was banned under penalty 
of death (Exod 22:18; Lev 20:27; Deut 18:10-11). However, many 
Canaanite magical practices were later widespread in the divided 
monarchy: Jezebel practiced sorcery (2 Kings 9:22); Manasseh 
encouraged divination (2 Kings 21:6; 2 Chron 33:6); Hebrew seers and 
diviners practiced the magic arts (Micah 3:7); and Isaiah condemned 
women who wore charms (Isa 3:18-23). The multiplicity of terminology 
used in the bans testifies that magic was a pervasive problem in the 
Israelite world. However, many of the banned terms (primarily in Deut 
18:10-11) have defied easy explanation, including child sacrifice 
(possibly used for divinatory purposes Deut 18:10; 2 Kings 21:6), 
types of divination (Num 23:23; Deut 18:10-11; 1 Sam 15:23; 2 Kings 
17:17; Micah 3:6), sorceries (Exod 22:18; Deut 18:11; Jer 27:9; Micah 
5:12; Mal 3:5), and necromancy (1 Sam 28).

Magic was considered an aspect of pagan wisdom; magicians were 
counted as wise men (Psalm 58:5; Dan 1:20; 2:13) and officials of 
foreign governments (Gen 41:6; Exod 7:11; Dan 2:2). Different from 
pagan sources, the Old Testament writers did not see a connection 
between magic and the gods. Foreign magicians in Scripture did not 
invoke help of their gods for magical formulas, but often called upon 
self-operating forces that were independent of the gods (Isa 47:13; 
the monotheistic Israelites did not accept the existence of the 
foreign gods ). Moreover, the biblical writers seemed to attribute a 
reality to magical power that it did not ascribe to the gods. Magic 
was considered human rebellion that unlocked divine secrets, making 
humanity equal with God.

Although there was a formal ban on magic, Israelite religion appeared 
on the surface to have adopted some Canaanite magical practices. 
There are many references scattered throughout the Old Testament to 
various imitative magical practices, including the use of clothing (2 
Kings 2:13-14), magic staffs (Exod 7:9), hands (2 Kings 5:11), 
mandrakes (Gen 30:14-18), instruments (2 Kings 6:7), hair (Judges 
16:17), whispering (2 Sam 12:19), spells (Joshua 10:12), belomancy (1 
Sam 20:20-22), hydromancy (Exod 15:25), and various blessings, 
curses, and dreams. Old Testament ceremonial regulations appear to 
have had a magical flavor to them. Animals for sacrifice had to be 
the proper age, sex, and color; many were probably not used because 
they were utilized in the magic arts of the Canaanites (Deut 14:21).
However, foreign materials and technical terms of magic were simply 
used as vehicles of expression in Israelite religion. The magical 
features preserved ancient elements whose original meaning had been 
radically altered. The writers stripped the magical actions of their 
autonomous power and made them serve as vehicles of God's will. 
Yahweh's name was invoked by the miracle worker (Exod 7:8-9; 15:25; 1 
Kings 17:21; 2 Kings 2:14). Miracles were merely signs validating the 
mission of the prophet, who did not work by his skill but by the 
power of Yahweh (Exod 3:14-17; Deut 13:2-3; Judges 6:17, 36; 1 Kings 
18:36; Isa 7:10-11). The writers took great pains to show that Moses 
was helpless without God (Exod 4:10; 6:12, 30). Even Balaam, both a 
magician and prophet, could only do God's will (Num 23:12). God could 
overturn a curse and make it a blessing (Psalm 109:28). The man of 
God healed the sick, revealed hidden things, performed wonders, and 
pronounced curses and blessings, just like a pagan magician. However, 
it was not done with any technical skill, nor were these people 
praised for any wisdom (2 Kings 5:11). All procedures were 
commonplace and untraditional.

The Israelites viewed divination as a subsidiary of magic. The 
biblical writers banned all of the foreign techniques employed for 
divinatory oracles (Lev 20:6, 27; Deut 18:10; 1 Sam 28:3; 2 Kings 
23:24; Isa 2:6; 8:19; 57:3; Ezek 13:17), including hydromancy (Gen 
44:5,15) and astrology (Isa 47:13; Jer 10:2). They were distinguished 
from inquiries of Yahweh (Urim and Thummin, Num 27:21; ephod, 1 Sam 
23:9; lots, Num 26:55; dreams, 1 Sam 28:6) on the grounds that 
divination was a custom of the nations. However, the Israelites 
believed in its power (1 Sam 28:8-20). As with magic, the biblical 
writers did not view divination as connected with the gods, but 
instead considered it a magic or wisdom art that revealed secrets of 
God in a wrong way (Isa 19:3; Ezek 21:26; Hosea 4:12). Thus, the 
divinatory technician trusted in omens and in human wisdom, rather 
than in God. Inquiry was acceptable, as long as it was only to God 
and confirmed by him (Judges 6:36; 7:4; 2 Sam 5:23). The Israelites 
preferred the simple technique of lot inquiry, addressing God and 
relying on his decision instead of going through an elaborate system 
of ritual. In sum, they did not reject divination in the strictest 
sense, but approved of the technique of inquiring of God to learn of 
his decisions.

The New Testament. Magical practices were also prevalent in the New 
Testament world. Although the New Testament writers did not 
explicitly condemn magic, none who practiced magic arts were 
described in a flattering way. There were numerous warnings against 
sorcery (Gk. pharmakos [farmakov"], one who dealt with drugs and 
potions Gal 5:20; Rev 9:21; 18:23; 21:8; 22:15).

New Testament Christians viewed magical practices like their Old 
Testament counterparts. Although Simon the magician (Gk. magos 
[mavgo"] originally a term for an Iranian priestly group, it came to 
have a technical meaning cf. Herodotus, The Histories 1.101,132; Matt 
2:1-16; Acts 13:6-8) was severely criticized by Peter (Acts 8:9-24), 
the efficacy of his power was not denied, and he was considered 
dangerous. The story of Bar-Jesus (who attempted to resist Paul and 
Barnabas Acts 13:4-12) was used by the writer to exhibit the 
differences between Christ and magic. The only other magicians 
mentioned by name were Jannes and Jambres, the Egyptian priests of 
Moses' time (2 Tim 3:6-8); these names were noted in later Jewish 
writings and even by Pliny the Elder, who thought Moses was one of 
the Egyptian magicians (Natural History 30, 1 11). These two were 
looked upon by Paul as examples of those who opposed the truth. The 
one who had a spirit of divination (Gk. pneuma python normally a 
spirit connected with the Delphic oracle Acts 16:16) was forced to 
acknowledge Jesus, but the apostles did not accept this testimony 
because of the ungodly source. The burning of books on magic arts 
(Acts 19:19-20) was seen as a sign that the word of the Lord was 
growing. Seducers (a term that probably signified a spell-binding 
magician 2 Tim 3:13) were thought by Paul to be deceived, and Paul 
claimed figuratively that the Galatians had been bewitched (Gal 3:1). 
He likely alluded to magical practices in his treatment of heresy in 
Colossians 2:8-23.

Many of the accepted practices in the New Testament (exorcisms, faith 
healing, and the use of lots Acts 1:26) could have been construed by 
the Gentiles as similar to their own rituals. In fact, there were 
some linguistic similarities between words used for exorcism and 
healing in the New Testament and pagan magical rites. The Gentiles 
saw miracles as magical in nature, and thus confused those of the 
apostles with their own magic (Acts 8:9-11). The exorcisms of Jesus 
appeared to some as magical (Matt 12:25-37; Mark 3:23-30; Luke 11:17-
20), as well as his use of saliva to heal the blind (Mark 7:33). In 
fact, some rabbinical references claimed that Jesus was a magician. 
But the New Testament writers regarded Jesus and the apostles' 
miraculous Acts as of divine origin. The healing of the woman with 
the issue of blood was done because of her faith (Matt 9:20-22; Mark 
5:25-34; Luke 9:34-38), not by magic. 
Mark W. Chavalas

See also Divination; Idols, Idolatry 

Bibliography. H. C. Brichto, The Problem of "Curse" in the Hebrew 
Bible; A. Guillaume, Prophecy and Divination Among the Hebrews and 
Other Semites; H. Huggman, The Word of the Lord Shall Go Forth:Essays 
in Honor of David Noel Freedman inCelebration of His Sixtieth 
Birthday, pp. 355-59; S. Iwry, JAOS81 (1961): 27-34; J. Lindbloom, 
VT12 (1962): 164-78; M. Unger, Biblical Demonology; R. B. Zuck, 
Bibliotheca Sacra 128 (1971): 362-60. 