Both Deuteronomy 18:10-11 and Isaiah 8:19-20 are very strong in their emphasis that, when it comes to spiritual reality, we must not consult anyone save Yahweh, the One True God.
A. The Passage of Interdiction: Deuteronomy 18:10-11
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NIV |
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| 10 “There shall not be found among you anyone who makes his son or his daughter pass through the fire, one who uses divination, one who practices witchcraft, or one who interprets omens, or a sorcerer, |
10 Let no one be found among you who sacrifices his son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, |
| 11 or one who casts a spell, or a medium, or a spiritist, or one who calls up the dead. |
11 or casts spells, or who is a medium or spiritist or who consults the dead. |
1. Historical Background
As I am assuming that the claims of Deuteronomy are valid and that Moses himself penned its words (1:1), the setting of this passage lies at a turning point in Israel’s history. Something new was about to happen and a new generation needed to be warned of what they were up against. A possible date for when this was written is ca. 1405.
The country that the Israelites were about to enter was already inhabited by the Caananite peoples, “the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites and Jebusites” (Dt. 7:1 – NIV), whose religious practice is called “detestable” by Yahweh (18:10). They not only ran the major fertility cult of the day, complete with male and female temple prostitutes and wild orgies, but practiced every sort of divination and magic under the sun. Their gods were little more than glorified humans who could be manipulated by sex and offerings and who could be coerced into giving information about the great beyond by omens, divination, mediums, and spirtists. Their world was one that was vastly different from the one that the One True God, the Almighty, had revealed to Israel through Moses, a place where the whims of the gods wreaked havoc on the people and there was constant fear.
2. Previous Context
Looking at such seductive practices as these, it is not surprising that God would give such uncompromising words of direction through the mouth of Moses. This passage that we will study is in a series of instructions for the conduct of the leaders of the people. Right before this the Levites are told how they are to live in order to live a holy life. Now we turn to the majority of the people who would be approaching the Levites and other leaders in order to understand how to live.
3. The Terms
Moses uses a total of nine terms in order to describe the detestable practices that are practiced in Canaan. We will look at each separately and briefly describe their background and broader meaning.
a. one who makes his son or daughter pass through fire
While this is a phrase that is not in direct connection with what we are studying, it is important to mention it, as it describes another religion. Craigie mentions that it may pertain to “the offering of a child with the particular purpose of determining or discerning the course of events,”
thus also linking it to a form of divination.
b. one who uses divination
The Hebrew for this term is קֹסֵם קְסָמִימ (qōsēm qesāmîm) possibly “diviner of divinations.” It is a generic term for diviner, which encompasses most divinatory technologies concerning signs and omens.
As to its root, it may mean cutting into pieces, thus having to do with casting lots. Cognitive Semitic etymology suggests an emphasis on types of lot-casting and that it is used with great frequency in the OT and is used in both a positive and a derogatory sense.
c. one who practices witchcraft
The Hebrew of this term is מְעוֺנֵן (me‘ônēn). The root of this verb is difficult to ascertain. Davies suggests that it may be עָנַן (‘ānan), which means “to cover,” thus making this term refer to those who practice hidden or occult arts
. Jeffers cites three other possibilities: (i) It may come from עָנַן (‘ānan) which means cloud, “thus denoting one who observes the clouds with a view to obtaining an oracle or one who brings clouds and storms.” (ii) It’s source may be from the Arabic for “a hoarse sound,” which would point to this practitioner being “one who divines from noises or practices incantations.” (iii) It could also come from another Arabic root, which means “to appear” or “to present oneself,” and thus would be one who causes something to appear.
To sum it up a me‘ônēn is one who devines hidden wisdom, whether from clouds or sounds is unclear, but this person is also one who practices the dark arts.
d. one who interprets omens
The Hebrew term is מְנַחֵשׁ (menaḥēš), which probably derives from נָחָשׁ (nāḥāš) which means snake, which would mean that the omens that this person interprets come from the movements of snakes.
It may have the Arabic root “unlucky,” behind it, pointing to the fact that most omens were unlucky. It may also come from the Aramaic “to discover”, “to research”, “to divine or learn by omens.”
Thus a menaḥēš is one who uses omens to foretell the future or get secret information.
e. a sorcerer
The Hebrew for this term is מְכַשֵּׁף (meḵaššēp̄) and its root כשׁף (ḵšp̄) basically means “to practice magic or sorcery.” Magic was common most ancient near eastern religions of the time, “involving use of spells, incantations, charms/amulets, and special rituals to manipulate natural powers and influence situations, people, and gods. ... In the OT magic is often spoken of along with mantic practices, indicating the interrelatedness of both practices.” These are often denounced in the Bible, as here (e.g. Isa 57:3; Jer 27:9-10; Mal 3:5).
The root may come from the Arabic, which would mean “to uncover” or “to reveal”, “so divination would be implied” or that it would have to do with another Arabic root, “to cut”, which would make a meḵaššēp̄ some sort of herbalist. Another possibility is an Akkadian root, which would have to do with restraining, compelling or binding. Modern scholarship relates this to the Assyrian terminology of “sorcery,” which would practice some kind of malevolent magic.
f. one who casts a spell
The Hebrew is חׄבֵר חָבֶר (ḥōbēr ḥāḇer) which comes from the root “to unite”, “be joined”, or “charm.” So this person would be one who binds charms, probably by tying knots, a practice that is often used in the ancient near east. An Akkadian etymology suggests that this may also be someone who charms a person by muttering incantations or curses.
g. a medium
The term used for medium is אוׄב (’ôḇ), ’ôḇ being the classic term for medium, spiritist or necromancer in the Bible. It usually comes in pairs with the term יִדְּאֹנִי (yiḏḏeōnî), which is usually translated spiritist. The ’ôḇ’s main job seems to be calling up the dead, so the living can consult them. Its root may come from “wineskin,” suggesting that it may be someone who practices ventriloquism, as the LXX translates it as such 15 of the 16 times that it occurs.
h. a spiritist
The Hebrew is יִדְּאֹנִי (yiḏḏeōnî), and it is also a generic term for spiritist. It’s root is the verb ידע (yd‘), which means “to know.” In this case it is “a known one” or “a knower”, “an intimate acquaintance” and can also mean “medium” or “familiar spirit.”
It is closely related to the אוׄב (’ôḇ), which has a similar function. As the Word speaks of people “in whom there is a ghost or familiar spirit” (Lev 20:11), we can infer that some kind of possession (or “demonization”) takes place as the (yiḏḏeōnî) channels the spirit of whomever he or she is speaking for.
i. one who consults the dead
The Hebrew for this term is דֹרֵשׁ אֶל־הַמֵּתִים (ḏōrēš ’el-hammēṯîm) and it is translated quite literally. As the term דרשׁ (ḏrš), which forms the basis of this consultation is more central to Isaiah’s passage, we will discuss it more clearly there. Suffice it to say that (ḏōrēš ’el-hammēṯîm) seems to be akin to an אוׄב (’ôḇ) or a יִדְּאֹנִי (yiḏḏeōnî), perhaps being a descriptive term for what the first two already do.
In summary, of all of the terms we have looked at all but two of these descriptions (meḵaššēp̄ and ḥōbēr ḥāḇer) have to do with some sort of discovery of the unknown by using a spiritual connection of some sort, be it by omens, possession / channeling, or anything else.
4. Following Context
As the passage continues Moses emphatically says that God has forbidden His people to employ such divinatory and magical methods for consulting Him (v.14). And then immediately following is something that is very interesting for our present day case: Moses promises that God will send a Prophet like him to the people and the people must listen to this man (vv.15-19). We now know that Prophet to be Jesus Christ (Acts 3:19-23). We may also refer to the fact that the subsequent generations mentioned here had access to at least part of Scripture and Joshua was told to meditate on it, lest he fall away (Jos 1:8).
5. Summary and Application
As we have looked at this passage we have realized the following things: a) God has forbidden His people from using the methodologies of other world views to access information about the spiritual world. b) He has sent a Prophet whose task it was to tell us about the spiritual world and so c) His people should be patient and listen to what God has taught in the past as well as will teach through the Prophet.
In our day and age this passage can be taken as a warning not to work with the divinatory practices of our “Canaan” when it comes to spiritual matters, for all of these “detestable things” had to do with spiritual matters. We are to rely solely on Yahweh and His prophet, Jesus Christ for what we are to learn about the spiritual world. Our world view is and should be different from that of the nations around us, as we are different from them.
B. The Passage of Pained Reproof: Isaiah 8:19-20
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NIV |
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| 19 When they say to you, “ Consult the mediums and the spiritists who whisper and mutter,” should not a people consult their God? Should they consult the dead on behalf of the living? |
19 When men tell you to consult mediums and spiritists, who whisper and mutter, should not a people inquire of their God? Why consult the dead on behalf of the living? |
| 20 To the law and to the testimony! If they do not speak according to this word, it is because they have no dawn. |
20 To the law and to the testimony! If they do not speak according to this word, they have no light of dawn. |
1. Historical Background
Isaiah penned this passage in a time of great turmoil and uncertainty. The year was around 734 BC and Judah was being besieged by Rezin of Damascus and Pekah of Israel, who were planning to overthrow Ahaz of Judah and place “the son of Tabeel” on the Judean throne in his stead, thus forming a strong alliance against the Assyrians who were getting ready to sweep into the Israeli coastlands. Into a time of turmoil such as this God spoke to His prophet, calling him to listen to the Almighty alone.
2. Previous Context
This passage falls into the second part of the first historical section of Isaiah which stretches from chapter 6 to chapter 8. These chapters entail a series of warnings to different people, such as the House of David (chapter 7), all of Israel (8:1-10), and, finally, to Isaiah and his disciples (8:11-21). This passage falls into the last warning, whose last few verses are not merely extended to Isaiah, but also concern all the people.
3. The Terms
As we have already discussed two of the more prominent terms in this passage the terms אוׄב (’ôḇ), a medium, and יִדְּאֹנִי (yiḏḏeōnî), a spiritst,
in the section on Dt 18, it would suffice to say that Isaiah is probably being reminded of the prohibition that God gave through Moses.
However, the term that is more prominent in this passage than in Dt is the term דָּרַשׁ (dāraš), which is translated “consult.” The other term that is usually translated “consult” is the term אֶל (’el), which is usually translated as “to” or “unto.” The interesting thing is that these two terms are split up when speaking of consulting the mediums, spiritists and the dead (הַמֵּתִים [hammētîm]), pairing dāraš with hayiḏḏe‘ōnîm and ha’ōḇôṯ and using ’el with hammētîm, whereas with God, both terms are together (אֶל־אֱלֹהָיו יִדְרֹשׁ [’el-’êlōhāyw yiḏerōš])!
The term dāraš basically means “to care about”, “inquire (of)”, “consult”, “seek”, “require (of)”, “study”, “investigate”, or “examine.” It is usually used parallel to the בקשׁ (bqš) which means “seek.” The abuses of this idea of consulting is that one would consult someone other than God Himself, such as the mediums. It is often used in emphasis of inquiry directed to God, as well and is favored over bqš when used of seeking Yahweh!
Motyer notes that, “The Hebrew of should not is inverted emphatic: ‘A people to their God should they not seek?.’’
4. Following Context
The passage closes with the judgment that will come upon those who consult the spiritist and mediums, namely spiritual darkness (vv.21-22). And yet God issues a promise that He will take care of this darkness and these people will see a great light (9:1-5). What is interesting is that just like Dt 18, the immediate context includes a promise of Messiah, this time as ruling King and Lord of Israel.
5. Summary and Application
As this passage deals heavily with the idea of consulting other sources of spiritual knowledge in the times of trouble, most commentators will agree to the fact that these “mediums and spiritists, who whisper and mutter” are here drawn in stark contrast to God. V.20 brings this out even further with the Prophet’s cry of, “To the law and to the testimony!” Oswalt points out,
One does not have to go to the occult to discover the meaning and destiny of one’s life. It is not hidden to those who will look in the right place. God has been shouting it from the rooftops and recording it for all future generations ([Isa.] 65:1-5; John 7:37-39). The way of life is only hidden (Isa. 8:16) from those who refuse to hear what God has made plain (Rom. 1:18-32). In every age the Church needs to hear this word anew. For apart from the Word of God any light Christianity has is but darkness.
Oswalt’s words ring very true to our subject matter as well. We are not to go to other sources of information on spiritual reality. God’s word is the only one, and He has even made provisions for removing the darkness that blinds those who do seek the mediums and spiritists. He will give them light and He has given us a ruler: Jesus who is the Christ.