What, specifically, is the sin of sorcery in the New Testament?

[Jerusalem Blade]

What, specifically, is the sin of sorcery in the New Testament?

It is a sin that warrants, in the New Testament era, exclusion from the kingdom of God, unless it be repented of (Galatians 5:20-21), per the apostle Paul. It is in verse 20 φαρμακεία pharmakeia, and translated sorcery or witchcraft.

In Revelation 9:21, and 18:23 it is again the Greek pharmakeia, and is listed with murder, fornication, and stealing. (A variant reading in Rev 9:21, φάρμακον pharmakon, drug, is still translated sorcery).

In Revelation 21:8 it is listed as the cognate sorcerer, pharmakeus, who “shall have their part in the lake which burns with fire and brimstone: which is the second death”. Such are those who use and/or administer it to others.

In Revelation 22:15 it is again sorcerer, pharmakos, among those kept outside the City of God forever.

What sorcery in the NT is not: It is not deception (lying) as lying is listed alongside of sorcery in both Rev 21:8 and Rev 22:15.

Nor is it poison / poisoner (murderer) as murder is listed alongside of sorcery, again in both Rev 21:8 and Rev 22:15. Neither of these lists have redundancies in them.

In all these cases the root word signifies drug use. In extra-biblical usage pharmakeia may refer to medicine, poison, or herbs / potions facilitating spiritual activity.

In Biblical usage it always refers to herbs / potions facilitating spiritual activity, occult activity (occult meaning unseen, hidden, as in “occult blood in the stool”).

In the Old Testament Greek version, the Septuagint / LXX, the usage is the same referring to sorcerer or witch (Exodus 22:18; Deuteronomy 18:10)

Sorcery is not used as a metaphor or symbol of deception, but the actual use of drugs, although deception may certainly be a result of its use.

It is amazing that a sin warranting eternal punishment — unless it be repented of — cannot, by many, be identified, so that pastors of flocks cannot warn the souls in their care to avoid committing such.

If one cannot identify that sin, one is remiss in commenting on it.

 

[Charles Johnson]

Would witchcraft be the primary sin denoted by these terms? (Which is invariably connected to the use of drugs and potions)

 

[MW]

Would witchcraft be the primary sin denoted by these terms? (Which is invariably connected to the use of drugs and potions)

That is what the Lexicons say, which is why it is translated with witchcraft or sorcery as its primary meaning.

 

[TheInquirer]

So is sorcery:

A) Drug use alone
B) Occult activity alone
C) Drug use + occult activity
D) Occult activity with or without drug use
E) Other

 

[Alethes]

What, specifically, is the sin of sorcery in the New Testament?

It is a sin that warrants, in the New Testament era, exclusion from the kingdom of God, unless it be repented of (Galatians 5:20-21), per the apostle Paul. It is in verse 20 φαρμακεία pharmakeia, and translated sorcery or witchcraft.

In Revelation 9:21, and 18:23 it is again the Greek pharmakeia, and is listed with murder, fornication, and stealing. (A variant reading in Rev 9:21, φάρμακον pharmakon, drug, is still translated sorcery).

In Revelation 21:8 it is listed as the cognate sorcerer, pharmakeus, who “shall have their part in the lake which burns with fire and brimstone: which is the second death”. Such are those who use and/or administer it to others.

In Revelation 22:15 it is again sorcerer, pharmakos, among those kept outside the City of God forever.

What sorcery in the NT is not: It is not deception (lying) as lying is listed alongside of sorcery in both Rev 21:8 and Rev 22:15.

Nor is it poison / poisoner (murderer) as murder is listed alongside of sorcery, again in both Rev 21:8 and Rev 22:15. Neither of these lists have redundancies in them.

In all these cases the root word signifies drug use. In extra-biblical usage pharmakeia may refer to medicine, poison, or herbs / potions facilitating spiritual activity.

In Biblical usage it always refers to herbs / potions facilitating spiritual activity, occult activity (occult meaning unseen, hidden, as in “occult blood in the stool”).

In the Old Testament Greek version, the Septuagint / LXX, the usage is the same referring to sorcerer or witch (Exodus 22:18; Deuteronomy 18:10)

Sorcery is not used as a metaphor or symbol of deception, but the actual use of drugs, although deception may certainly be a result of its use.

It is amazing that a sin warranting eternal punishment — unless it be repented of — cannot, by many, be identified, so that pastors of flocks cannot warn the souls in their care to avoid committing such.

If one cannot identify that sin, one is remiss in commenting on it.

Dear Brother,

Would you mind sharing your sources? Which Lexicons are you using?

Especially concerning “In extra-biblical usage pharmakeia may refer to medicine, poison, or herbs / potions facilitating spiritual activity.”

 

[Jerusalem Blade]

Hi Jim,

You asked,

"So is sorcery:

A) Drug use alone
B) Occult activity alone
C) Drug use + occult activity
D) Occult activity with or without drug use
E) Other"

I would say C) and D). Strictly qualifying "drug use" as the psychedelic / entheogen substances only, not other kinds of medication, such as opioids which do alter consciousness but not in the sorcerous sense.

I would also qualify "occult activity" as including those merely using the sorcerous drugs for highly enhanced physical, emotional, and intellectual acuity and pleasure. This is a base use of the sorcerous agents, but because their heightened sensory experience is due to demonic influence — without the users ever knowing it — it is still classed as sorcery. There are other users fully aware they are contacting spirit beings, as in India marijuana is used expressly for the purpose of communing with their "deities". Shamans and others are also fully aware of the spirits.

Regarding D), there are adepts — I think of certain Hindu gurus highly trained in yogic disciplines to enter the spirit realms without drugs. They nonetheless traffic with demonic entities (considering them angelic beings or ascended masters, etc), and communicate their powers to their followers.

 

[Jerusalem Blade]

Hello Jacob,

You asked,

"Would you mind sharing your sources? Which Lexicons are you using?

"Especially concerning 'In extra-biblical usage pharmakeia may refer to medicine, poison, or herbs / potions facilitating spiritual activity.' ”
_____

Here are some:

In the Liddell and Scott New Edition (Oxford 1940) of their, A Greek-English Lexicon:

Pharmakeia – “the use of any kind of drugs, potions, or spells”, “use enchantments, practice sorcery”.

Pharmakon – “enchanted potion, philter: hence, charm, spell”

Pharmakos – “poisoner, sorcerer, magician”. These entries were all found on page 1917 of Liddell and Scott.

-----

With regard to pharmakeia – BAGD says, that in Rev 18:23 the meaning is “sorcery, magic”, and in Rev 9:21, “magic arts”. It also gives usages in many other classical and LXX readings, but for brevity I’ll limit it to the NT usage, and will in the following citations also.

Concerning pharmakon – drug – in classical use (it’s not used in the NT* ) there are 3 meanings: 1) “poison”, 2) “magic potion, charm”, and 3) “medicine, remedy”. These are all on page 854a of the BAGD 2nd Edition.

* Save in a variant reading in Rev 9:21, adopted in some critical Greek texts, not affecting translation.

-----

Excerpt from The Complete Word Study Dictionary: New Testament, by Spiros Zodhiates,

“Strong’s # 5331, pharmakeia, from pharmakon, a drug, which in the Gr. writers is used both for a curative or medicinal drug, and also as a poisonous one. Pharmakeia means the occult, sorcery, witchcraft, illicit pharmaceuticals, trance, magical incantation with drugs (Gal. 5:20; Rev. 9:21; 18:23; Sept.: Ex. 7:22; Is. 47:9, 12). (pp. 1437, 1438)

“Strong’s # 5332, pharmakeus; gen. pharmakeos, from pharmakeuo, to administer a drug. An enchanter with drugs, a sorcerer (Rev. 21:8 [TR]) (Ibid., p. 1438)

“Strong’s #5333, pharmakos, gen. pharmakou. A magician, sorcerer, enchanter (Rev. 21:8 [UBS]; 22:15; Sept.: Ex. 7:11; 9:11; Deut. 18:10; Dan. 2:2). The same as pharmakeus (5332). The noun pharmakeia (5331) means the preparing and giving of medicine, and in the NT, sorcery, enchantment.” (Ibid.)

_______

Incidentally, in The NY Times today they ran this article (I haven't read it, not wanting to spring for a subscription to the "Old Grey Lady" as it's sometimes called):

NYT Dec 19 ‘24

‘Life-Changing’ Psychedelics, for When Life Is Ending
People are turning to psilocybin, ketamine and other treatments for palliative care.

This is one demonic use of sorcerous drugs to lull dying people going into eternity without fear. The spirits — by means of the drugs — give them an experience of joy and peace, before all hell breaks upon them.

 

[Alethes]

Hello Jacob,

You asked,

"Would you mind sharing your sources? Which Lexicons are you using?

"Especially concerning 'In extra-biblical usage pharmakeia may refer to medicine, poison, or herbs / potions facilitating spiritual activity.' ”
_____

Here are some:

In the Liddell and Scott New Edition (Oxford 1940) of their, A Greek-English Lexicon:

Pharmakeia – “the use of any kind of drugs, potions, or spells”, “use enchantments, practice sorcery”.

Pharmakon – “enchanted potion, philter: hence, charm, spell”

Pharmakos – “poisoner, sorcerer, magician”. These entries were all found on page 1917 of Liddell and Scott.

-----

With regard to pharmakeia – BAGD says, that in Rev 18:23 the meaning is “sorcery, magic”, and in Rev 9:21, “magic arts”. It also gives usages in many other classical and LXX readings, but for brevity I’ll limit it to the NT usage, and will in the following citations also.

Concerning pharmakon – drug – in classical use (it’s not used in the NT* ) there are 3 meanings: 1) “poison”, 2) “magic potion, charm”, and 3) “medicine, remedy”. These are all on page 854a of the BAGD 2nd Edition.

* Save in a variant reading in Rev 9:21, adopted in some critical Greek texts, not affecting translation.

-----

Excerpt from The Complete Word Study Dictionary: New Testament, by Spiros Zodhiates,

“Strong’s # 5331, pharmakeia, from pharmakon, a drug, which in the Gr. writers is used both for a curative or medicinal drug, and also as a poisonous one. Pharmakeia means the occult, sorcery, witchcraft, illicit pharmaceuticals, trance, magical incantation with drugs (Gal. 5:20; Rev. 9:21; 18:23; Sept.: Ex. 7:22; Is. 47:9, 12). (pp. 1437, 1438)

“Strong’s # 5332, pharmakeus; gen. pharmakeos, from pharmakeuo, to administer a drug. An enchanter with drugs, a sorcerer (Rev. 21:8 [TR]) (Ibid., p. 1438)

“Strong’s #5333, pharmakos, gen. pharmakou. A magician, sorcerer, enchanter (Rev. 21:8 [UBS]; 22:15; Sept.: Ex. 7:11; 9:11; Deut. 18:10; Dan. 2:2). The same as pharmakeus (5332). The noun pharmakeia (5331) means the preparing and giving of medicine, and in the NT, sorcery, enchantment.” (Ibid.)

_______

Incidentally, in The NY Times today they ran this article (I haven't read it, not wanting to spring for a subscription to the "Old Grey Lady" as it's sometimes called):

NYT Dec 19 ‘24

‘Life-Changing’ Psychedelics, for When Life Is Ending
People are turning to psilocybin, ketamine and other treatments for palliative care.

This is one demonic use of sorcerous drugs to lull dying people going into eternity without fear. The spirits — by means of the drugs — give them an experience of joy and peace, before all hell breaks upon them.

Dear Brother,

Thank you! This is a wonderful compilation.

May I ask you a few questions in an attempt to try and summarize your position succinctly?

PART 1: First, I want to find our spectrum of agreement, because I believe it’s relatively vast. My position here, essentially, is that any substance consumption which alters the mind in such a way that would be considered drunkenness is prohibited by Scripture. This includes, but is not limited to, any sort of hallucinogenic compound that produces the altered state of drunkenness or hallucinations, etc that increase principality contact (not sure how to define this demonic realm interaction). This would be sinful. On this do we agree?

PART 2: Secondly, there are substances specifically mentioned by Scripture which could alter the mind to a state of drunkenness or hallucination, etc, which leads to a higher probability of demonic principality harassment/contact. I would include, as part of this, alcohol consumption that leads to drunkenness. However, because we well know, that there is a quantity of alcohol consumption that is certainly allowed, and in some ways encouraged Scripturally, that all consumption of alcohol does not lead to drunkenness nor principality harassment/contact/etc. Meaning, there will be a vast list of substances, which we probably could not complete, that could be a problem (thus sinful) dependent upon the quantity and method of ingestion. On this do we agreed?

PART 3: Sorcery does not, necessarily, have to include the use of drugs/alcohol; however, it is often accompanied by them. Would we agree that there are substances historically used in Sorcery which does not, because of this, lead to the prohibition (sin) of their use. Frankincense and Myrrh are an example but there are many others. On this do we agree?

There’s much more here but I’d love your thoughts on the above first. Thanks!

 

[Northern Crofter]

In Biblical usage it always refers to herbs / potions facilitating spiritual activity, occult activity

Are you referring to the 1 use in Galatians and the 3 in Revelation, or do you mean in the OT as well?

I accept that in the ancient Greco-Roman extra-Biblical world the Greek term pharmakeia was commonly associated with the use of drugs and potions for magical or religious purposes. But the words for sorcery/witchcraft in the OT ( כָּשַׁף - see Strong 3784) don't seem to have the same link to medicine, poison, or herbal potions facilitating spiritual activity. For example, I don't see reference to any such substances in Exodus 7 when Moses interacts with Pharaoh's "wise men... sorcerers... charmers" turning rods into serpents, or when Saul visited the necromancer (אוֹב - see Strong's 178) at En Dor in I Sam. 28. Am I missing a text (narrative or didactic) in the OT (or NT) where sorcery is explicitly linked to imbibing a substance?

Respectfully, it seems like your line of reasoning starts with the extra-Biblical usage of pharmakeia - which was admittedly associated with the use of drugs for sorcerous purposes in the Greco-Roman world - and then reads that into the NT text and then further reads that back into the OT text. But there are many cases of Greek words used in Scripture that have unique meanings in the Biblical sense separate from their connotations when used in the ancient Greco-Roman extra-Biblical world. In other words, if you start with the definition of "sorcery" in the OT strictly from the Biblical text - which seems to have no association with the use of drugs for sorcerous purposes that I can find - would it not then be more natural to read the Greek term pharmakeia in the NT in light of the OT (as meaning sorcery sans drugs) and not secular Greco-Roman culture or archaeology?

 

[Jerusalem Blade]

Hello Jacob,

Before I answer your latest, let me add one more thing about pharmakon:

Grant Osborne’s remarks re pharmakon on the same Rev 9:21 variant are edifying:

φάρμακον (pharmakon, magic) can mean “medicine” or even “poison” in certain contexts but here refers to the use of “magic potions” in religious rites in the Greco-Roman world. It is interesting that John did not use the more general term φαρμακεία (pharmakeia) for “sorcery” or “magic” but rather chose the term that describes the potions used in the rites. John wants to condemn not just the general practice of magic but everything involved in it (i.e., the paraphernalia as well as the rite itself). Magic was a major problem for early Christianity. One of the signs of victory over paganism occurred when the sorcerers of Ephesus burned their magic scrolls in public (Acts 19:19). Paul listed “idolatry and witchcraft” together as “acts of the sinful nature” (Gal. 5:19-20), for most acts of “sorcery” occurred in the atmosphere of idolatrous worship (note again the connection of idolatry and demonic activity). In the Apocalypse, using magic is how Babylon “led the nations astray” (18:23), and all who practice it will be cast into the lake of fire (21:8; cf. 22:15). [bold emphasis added] (Grant R. Osborne, Baker Exegetical Commentary on the New Testament: Revelation, p.387).​

 

[Jerusalem Blade]

Jacob,

In your PART 1, you said, "any substance consumption which alters the mind in such a way that would be considered drunkenness is prohibited by Scripture. This includes, but is not limited to, any sort of hallucinogenic compound that produces the altered state of drunkenness or hallucinations..."

I would have to disagree. Alcohol, drunkenness, hallucinations per se have nothing to do with Biblical sorcery, which is in a different class altogether. At the same time I would agree that an altered state of drunkenness and hallucinating could indeed invite demonic presence, but not in the sense sorcery would.

PART 2

Alcohol, non-sorcerous drugs, and other non-sorcerous substances can indeed be taken in such a manner as to facilitate violence or "temporary insanity" etc, resulting in demonic involvement. Lust, bitterness, envy, rage, loss of control, all could invite demonic infiltration of a person's heart or mind; all sins could do that, and surely there are substances that could facilitate such. Again, let me repeat, this is not in the sphere of sorcerous activity, which is in a class of its own. So we are in agreement here, I believe.

PART 3, says, in part, this:

"Sorcery does not, necessarily, have to include the use of drugs/alcohol; however, it is often accompanied by them. Would we agree that there are substances historically used in Sorcery which does not, because of this, lead to the prohibition (sin) of their use. Frankincense and Myrrh are an example but there are many others. On this do we agree?"

One can engage in sorcery and drink alcohol at the same time. The drinking of alcohol while participating in sorcery is not in itself sinful. Neither is the use of incense itself sinful, even if part of a sorcerous activity. So, yes, I believe we agree on this.

I realize that the state of heart and mind in the spiritual experience of sorcery is hard to believe or imagine for those who have not partaken of such. Even some who have, may not have been aware of the realm they have entered, only experiencing the enhanced pleasures and acuity of sensations and awareness without any cognizance of occult or spiritual involvement.

It is a blessing that one has not partaken of such, for it comes with a steep price, having one's being opened to the demonic realm, and giving spirits entrance, even if temporary. Many mental / psychic aberrations may follow up through the years.

 

[The Calvinistic Methodist]

Jacob,

In your PART 1, you said, "any substance consumption which alters the mind in such a way that would be considered drunkenness is prohibited by Scripture. This includes, but is not limited to, any sort of hallucinogenic compound that produces the altered state of drunkenness or hallucinations..."

I would have to disagree. Alcohol, drunkenness, hallucinations per se have nothing to do with Biblical sorcery, which is in a different class altogether. At the same time I would agree that an altered state of drunkenness and hallucinating could indeed invite demonic presence, but not in the sense sorcery would.

PART 2

Alcohol, non-sorcerous drugs, and other non-sorcerous substances can indeed be taken in such a manner as to facilitate violence or "temporary insanity" etc, resulting in demonic involvement. Lust, bitterness, envy, rage, loss of control, all could invite demonic infiltration of a person's heart or mind; all sins could do that, and surely there are substances that could facilitate such. Again, let me repeat, this is not in the sphere of sorcerous activity, which is in a class of its own. So we are in agreement here, I believe.

PART 3, says, in part, this:

"Sorcery does not, necessarily, have to include the use of drugs/alcohol; however, it is often accompanied by them. Would we agree that there are substances historically used in Sorcery which does not, because of this, lead to the prohibition (sin) of their use. Frankincense and Myrrh are an example but there are many others. On this do we agree?"

One can engage in sorcery and drink alcohol at the same time. The drinking of alcohol while participating in sorcery is not in itself sinful. Neither is the use of incense itself sinful, even if part of a sorcerous activity. So, yes, I believe we agree on this.

I realize that the state of heart and mind in the spiritual experience of sorcery is hard to believe or imagine for those who have not partaken of such. Even some who have, may not have been aware of the realm they have entered, only experiencing the enhanced pleasures and acuity of sensations and awareness without any cognizance of occult or spiritual involvement.

It is a blessing that one has not partaken of such, for it comes with a steep price, having one's being opened to the demonic realm, and giving spirits entrance, even if temporary. Many mental / psychic aberrations may follow up through the years.

My brother is a Satanist, he doesn’t do hard drugs, but he is into the occult. I’ve always considered his rituals and practices sorcery since he is attempting to summon demonic power. Is this a misapplication of terminology?

My sister isn’t a believer and had him with her for a while. It’s crazy and evil to think about some of the stories she told me about what happened in that home.

Praise be to Christ, He ties up the strong man who tries to devour His lambs. I wish my sister had such protection

 

[Jerusalem Blade]

Hello Andrew,

If you will look at the Septuagint / LXX Greek translation of the Old Testament you will find that the Greek translation of sorcery / witchcraft is identical to that in the Greek New Testament.

Exodus 22:18 "Thou shalt not suffer a witch (or sorcerer) כָּשַׁף ḵâšap̱ to live", is translated by the Jews in the LXX Greek the same as in the Hebrew, φαρμακός pharmakos. (Cf. Deut 18:10)

Contrary to your surmise, my line of reasoning starts with the Biblical Hebrew and Greek, and has little to do with the Greco-Roman world and its usage.

Back to the OP, what is the sin spoken of in Gal 5:20-21, and Rev 9:21, 18:23, 21:8, 22:15. Can you identify it? THAT is the question to be answered, if you can.

 

[Northern Crofter]

If you will look at the Septuagint / LXX Greek translation of the Old Testament you will find that the Greek translation of sorcery / witchcraft is identical to that in the Greek New Testament.

I'm aware of that, but that doesn't negate the danger of bringing the Greek meaning into the Hebrew text - there is a reason our Confession refers to "The Old Testament in Hebrew (which was the native language of the people of God of old)... being immediately inspired by God, and by his singular care and providence kept pure in all ages, [is] therefore authentical; so as in all controversies of religion the Church is finally to appeal unto them." (WCF 1.8)

Contrary to your surmise, my line of reasoning starts with the Biblical Hebrew

Again, where in the Hebrew text is sorcery/witchcraft linked to medicine/poison/herbal potions facilitating spiritual activity?

Back to the OP, what is the sin spoken of in Gal 5:20-21, and Rev 9:21, 18:23, 21:8, 22:15. Can you identify it? THAT is the question to be answered, if you can.

Sorcery. Like what Pharaoh's "wise men... sorcerers... charmers" did in turning rods into serpents, or when Saul visited the necromancer. What Biblical examples of this sin are you thinking of in order to inform your definition?

 

[MW]

So is sorcery:

A) Drug use alone
B) Occult activity alone
C) Drug use + occult activity
D) Occult activity with or without drug use
E) Other

In my view it is D).

Ironically, in Revelation, according to the preterist view, the Jewish ceremonies end up being sorcery because they have been emptied of their covenantal significance and are now part of the system of antichrist.

 

[TheInquirer]

In my view it is D).

That was my understanding as well but wondered if I was missing something.

 

[Jerusalem Blade]

It has been asked, “where in the Hebrew text is sorcery/witchcraft linked to herbal potions . . . facilitating spiritual activity”. I omit “medicine/poison/” as they are not applicable here, nor pertinent.

I want first to consider a point pretty much overlooked by commentators, although one – Simon Kistemaker – does focus on it, and that is the statement in Revelation 18:23, giving as part of the cause for the horrific judgment meted upon Babylon, “for by thy sorceries were all nations deceived”. Kistemaker comments on this phrase,

“. . . Babylon deceived the nations with sorcery. The expression sorcery relates to the practice of magic (9:21). While it allows a person ‘to control the gods, it is at the same time a gift and revelation of the gods to men’ [from Colin Brown, “Magic,” New International Dictionary of New Testament Theology, 2:556]. This sin is an utter abomination to God (Deut.18:10-12). All those Israelites who practiced sorcery or witchcraft were to be put to death, according to the Law of Moses (Exod. 22:18; Lev. 20:6, 27). . . And John states that those who practice the magic arts will be consigned to the lake of fire and burning sulfur (21:8; 22:15).” [New Testament Commentary: Revelation (Baker 2001), p. 503].​

Merrill F. Unger in his, Unger’s Bible Dictionary, says “Sorcery is . . . the practice of the occult arts under the power of evil spirits or demons and has been common in all ages of the world’s history.” (p. 1039)

We see that not only did this ancient Babylon oppress the nations, extracting their wealth and goods by virtue of her military conquests and economic dominance, she also was greatly exercised in “sorcery”.

Regarding this word sorceries in Isaiah 47:9, 12, כֶּשֶׁף ḵešep̱, it is clear that the classic definition accrues to it. In their respective commentaries on Isaiah,

J.A. Alexander says of it, “occult arts” (Vol 2, p. 202)
H.C. Leupold, “occult arts” (Vol 2, p. 154)
Matthew Poole, “magical practices”, “diabolical artifices” (Vol 2, p. 433)
E.J. Young, “magical practices”, “enchantments” “spells” (Vol 3, p. 238)
Keil & Delitzsch, “witchcrafts”, “magical arts”, “the black art” (Vol 7, pp. 240, 242, 243)
John Calvin, “divinations” (OT commentaries, Vol 8, p. 458)

Word Study Dictionary of the Old Testament, (Strong’s #3785) “occult magic”; also translated “witchcrafts” in 2 Kings 9:22, Micah 5:12, Nahum 3:4.

Matthew Henry, “Witchcraft is a sin in its own nature exceedingly heinous; it is giving that honour to the devil which is due to God only, making God’s enemy our guide and the father of lies our oracle. In Babylon it was a national sin . . . Such a bewitching sin this was that when it was once admitted it spread like wildfire, and they never knew the end of it; the deceived and the deceivers both increased strangely. (On Isaiah 47:7-15, IV)

Old Testament Word Studies, by William Wilson, “keshep – sorcery – ‘to practice magic arts, sorcery, charms, with an intent to do mischief to men or beasts; to delude or pervert the mind . . . magical rites’ ” (p. 405)”

With regard to the related word translated “enchantments” in Isaiah 47:7 – from, Theological Wordbook of the Old Testament, by Harris, Archer, and Waltke:

“heber – bind, cast a spell – ‘The usual translation is “enchantments” referring to the means the charmers employed to influence people or the results of their charming efforts (Deut 18:11). All aspects were divinely forbidden to covenant people.’ ” (pp. 259, 260)

What was true of ancient Babylon – a prototype – is also true of her final manifestation: a world system based in a nation with by far the mightiest military power the world has ever seen, as well as being the most culturally and technologically advanced of the nations, able to attain a political, economic, and cultural hegemony over most of the world.
_______

This is just to give some background to those who ask pertinent questions, which I am glad to do.

PLEASE REMEMBER, THE REFINED FOCUS OF THIS THREAD IS SEEKING AN ANSWER TO THE QUESTION,

What, specifically, is the sin of sorcery in the New Testament?

It must be answered if we are to faithfully give the whole counsel of God to His people, that they not unwittingly break a sin that has very serious consequences, both for individuals, and for local congregations. To say, "We just don't, can't, know what it is" is a lame excuse for the man of God, especially those given the task of shepherding and protecting His precious flock. By every word that proceeds from the mouth of God we live (Matt 4:4).

Please, no wandering, obscure theorizing, critiques! Just, WHAT IS THE SIN?

 

[Northern Crofter]

It has been asked, “where in the Hebrew text is sorcery/witchcraft linked to herbal potions . . . facilitating spiritual activity”. I omit “medicine/poison/” as they are not applicable here, nor pertinent.

I want first to consider a point pretty much overlooked by commentators, although one – Simon Kistemaker – does focus on it, and that is the statement in Revelation 18:23, giving as part of the cause for the horrific judgment meted upon Babylon, “for by thy sorceries were all nations deceived”. Kistemaker comments on this phrase,

“. . . Babylon deceived the nations with sorcery. The expression sorcery relates to the practice of magic (9:21). While it allows a person ‘to control the gods, it is at the same time a gift and revelation of the gods to men’ [from Colin Brown, “Magic,” New International Dictionary of New Testament Theology, 2:556]. This sin is an utter abomination to God (Deut.18:10-12). All those Israelites who practiced sorcery or witchcraft were to be put to death, according to the Law of Moses (Exod. 22:18; Lev. 20:6, 27). . . And John states that those who practice the magic arts will be consigned to the lake of fire and burning sulfur (21:8; 22:15).” [New Testament Commentary: Revelation (Baker 2001), p. 503].​

Merrill F. Unger in his, Unger’s Bible Dictionary, says “Sorcery is . . . the practice of the occult arts under the power of evil spirits or demons and has been common in all ages of the world’s history.” (p. 1039)

We see that not only did this ancient Babylon oppress the nations, extracting their wealth and goods by virtue of her military conquests and economic dominance, she also was greatly exercised in “sorcery”.

Regarding this word sorceries in Isaiah 47:9, 12, כֶּשֶׁף ḵešep̱, it is clear that the classic definition accrues to it. In their respective commentaries on Isaiah,

J.A. Alexander says of it, “occult arts” (Vol 2, p. 202)
H.C. Leupold, “occult arts” (Vol 2, p. 154)
Matthew Poole, “magical practices”, “diabolical artifices” (Vol 2, p. 433)
E.J. Young, “magical practices”, “enchantments” “spells” (Vol 3, p. 238)
Keil & Delitzsch, “witchcrafts”, “magical arts”, “the black art” (Vol 7, pp. 240, 242, 243)
John Calvin, “divinations” (OT commentaries, Vol 8, p. 458)

Word Study Dictionary of the Old Testament, (Strong’s #3785) “occult magic”; also translated “witchcrafts” in 2 Kings 9:22, Micah 5:12, Nahum 3:4.

Matthew Henry, “Witchcraft is a sin in its own nature exceedingly heinous; it is giving that honour to the devil which is due to God only, making God’s enemy our guide and the father of lies our oracle. In Babylon it was a national sin . . . Such a bewitching sin this was that when it was once admitted it spread like wildfire, and they never knew the end of it; the deceived and the deceivers both increased strangely. (On Isaiah 47:7-15, IV)

Old Testament Word Studies, by William Wilson, “keshep – sorcery – ‘to practice magic arts, sorcery, charms, with an intent to do mischief to men or beasts; to delude or pervert the mind . . . magical rites’ ” (p. 405)”

With regard to the related word translated “enchantments” in Isaiah 47:7 – from, Theological Wordbook of the Old Testament, by Harris, Archer, and Waltke:

“heber – bind, cast a spell – ‘The usual translation is “enchantments” referring to the means the charmers employed to influence people or the results of their charming efforts (Deut 18:11). All aspects were divinely forbidden to covenant people.’ ” (pp. 259, 260)

What was true of ancient Babylon – a prototype – is also true of her final manifestation: a world system based in a nation with by far the mightiest military power the world has ever seen, as well as being the most culturally and technologically advanced of the nations, able to attain a political, economic, and cultural hegemony over most of the world.
_______

This is just to give some background to those who ask pertinent questions, which I am glad to do.

PLEASE REMEMBER, THE REFINED FOCUS OF THIS THREAD IS SEEKING AN ANSWER TO THE QUESTION,

What, specifically, is the sin of sorcery in the New Testament?

It must be answered if we are to faithfully give the whole counsel of God to His people, that they not unwittingly break a sin that has very serious consequences, both for individuals, and for local congregations. To say, "We just don't, can't, know what it is" is a lame excuse for the man of God, especially those given the task of shepherding and protecting His precious flock. By every word that proceeds from the mouth of God we live (Matt 4:4).

Please, no wandering, obscure theorizing, critiques! Just, WHAT IS THE SIN?

I accept all of this. I think we all do. I think we all agree that sorcery is all of the terms/definition your sources above use (the use of occult magic, witchcraft, spells for control of people or situations). But in your OP you stated your definition which adds the element of "herbs / potions":

In Biblical usage it always refers to herbs / potions facilitating spiritual activity, occult activity

You've been asked, “where in the Hebrew text is sorcery/witchcraft linked to herbal potions . . . facilitating spiritual activity”? None of the sources or texts you've provided have supported your definition. You've shown previously what the Greek word used in Revelation meant in contemporary Greco-Roman culture. But, again, there are many example of commonly used Greek words that have a different meaning in Scripture than they do in the secular Greco-Roman world - some examples that come to mind are agape (ἀγάπη), ekklesia (ἐκκλησία), pistis (πίστις), charis (χάρις), dikaiosyne (δικαιοσύνη), soma (σῶμα), koinonia (κοινωνία), zoe (ζωή), metanoia (μετάνοια), and soteria (σωτηρία). Greek words in the Bible often have expanded, nuanced, or altered meanings that reflect the unique theological concepts of the Christian faith. Or, sometimes, they are just the closest thing in Greek to express the existing general idea of a Hebrew word. Considering that there is no Hebrew text linking sorcerous activity to herbal potions, perhaps this latter idea best helps us understand what John meant when he used pharmakeia.

 

[Jerusalem Blade]

Hello Andrew,

In the OP I said,

In Biblical usage it [sorcery] always refers to herbs / potions facilitating spiritual activity, occult activity (occult meaning unseen, hidden, as in “occult blood in the stool”).

In the Old Testament Greek version, the Septuagint / LXX, the usage is the same referring to sorcerer or witch (Exodus 22:18; Deuteronomy 18:10)

And you replied,

I'm aware of that, but that doesn't negate the danger of bringing the Greek meaning into the Hebrew text - there is a reason our Confession refers to "The Old Testament in Hebrew (which was the native language of the people of God of old)... being immediately inspired by God, and by his singular care and providence kept pure in all ages, [is] therefore authentical; so as in all controversies of religion the Church is finally to appeal unto them." (WCF 1.8)

And so, despite the apostles using the LXX — for the Greek-speaking Hellenic Jews — except where it contradicts the Hebrew text, you would lightly dismiss it?

I certainly agree that the LXX is not inspired as is the Masoretic Text, yet it is useful for scholarship.

Stephen S. Smalley, in his commentary, The Revelation to John, says concerning the term "magic arts" referred to here (Rev 9:21), it is a "drug used as a controlling medium, and this is the equivalent of a magic potion (BDAG 1050a)." It is this term, "magic potion" or similar expressions the OT commentators I listed above used when talking of sorcery in the OT.

For myself, I am satisfied that the commentators on Isaiah 47:9, 12 had the same understanding. You may differ; fine with me.

My burden is, what, specifically, is the sin of sorcery in the New Testament? We are talking about the sin of sorcery there, in the NT. In many instances the OT is not as clear in spiritual things as is the New.

You said,

You've shown previously what the Greek word used in Revelation meant in contemporary Greco-Roman culture. But, again, there are many example of commonly used Greek words that have a different meaning in Scripture than they do in the secular Greco-Roman world [. . . .] Greek words in the Bible often have expanded, nuanced, or altered meanings that reflect the unique theological concepts of the Christian faith. Or, sometimes, they are just the closest thing in Greek to express the existing general idea of a Hebrew word. Considering that there is no Hebrew text linking sorcerous activity to herbal potions, perhaps this latter idea best helps us understand what John meant when he used pharmakeia.

Well, that is natural, as the secular contexts determine their use and meanings, even as the context of God's revelation would adapt language — and its usage, including definitions — suitable to convey the truths He would have us know. An example of this is the word logos in John 1:1, referring to Jesus Christ as the Word of God. John, guided by the Holy Spirit, used this word in a radically new sense, than the world had used it.

As they are essentially the same Koine Greek language, it is not hard to see where there are changes from one context and usage to another.

A significant aspect of this is that the NT Koine Greek was used by the Holy Spirit with precision. If you assert, Andrew, that the secular Greek usage of pharmakeia φαρμακεία and pharmakon φάρμακον differ, the burden of proof is on you. I have the lexicons pertaining to both.

You said,

Greek words in the Bible often have expanded, nuanced, or altered meanings that reflect the unique theological concepts of the Christian faith. Or, sometimes, they are just the closest thing in Greek to express the existing general idea of a Hebrew word.

As regards your first sentence, I agree. As regards the second sentence, this sounds like the Septuagint! Have you studied much regarding that work?

It is almost like not seeing the tree in front of one for the immensity of the forest (to invert the old saying). It is a maxim of hermeneutics that we interpret the unclear Scriptures by the clear, though even that truth is hardly needed when it comes to sorcery. The root of that word is the word drug pharmakon. And in the Koine Greek usage of both the church and the world as regards that word is the same. The only difference is that it was an accepted thing in the secular realm, drugs used as potions for the "magic arts", i.e., sorcery, whereas in the awareness of the church it was well understood what it meant and the prohibitions against it were as severe as were the prohibitions against murder and fornication.

As for pharmakon and its cognates in the NT, "they are just the closest thing in Greek to express the existing general idea of a Hebrew word". The Jews well new what sorcery was: it was punishable by death!

 

[Jerusalem Blade]

On sorcery, by Os Guinness, and David Stern

What follows is a brief look at the emergence of this class of drugs and its relation to Biblical sorcery through the eyes of Christian observer Os Guinness in his book, The Dust of Death: The Sixties Counterculture and How It Changed America Forever. From chapter 7, “The Counterfeit Infinity”:

A third defining feature of the counterculture is its resort to drugs, particularly the psychedelics to achieve a transcendental consciousness and a true infinity. Within the movement drugs attained an almost sacramental importance. They are virtually the bread and wine of the new community. But for many outside the movement they are a spectral horror, a phobia almost on a par with communism. . . .​

​

Two preliminary qualifications must be made. First, we are concerned with the psychedelics and not the depressants or stimulants. Many in the sixties generation have taken speed, heroin, and opium; others have resorted to nutmeg or airplane glue. These drugs range from the trivial to the terminal, but the [latter] are hardly worthy of attention, and the horror of the [former] are well documented. The psychedelic movement, on the contrary, shows the resort to drugs at its highest and is close to the nerve of the counterculture. . . . (Pp. 236, 238)​

Guinness proceeds into a close examination and analysis of the claims, the drugs themselves, their histories, and different aspects of their spiritual, philosophical, and cultural impact. The next chapter appropriately follows this one: “Encircling Eyes”, on the occult:

But developing alongside the psychedelic movement and related to the logic of its failure is a further trend. It is a real defining feature of the movement. It will probably outlast the counterculture and go far beyond to be a profound influence in the closing years of the twentieth century. I am speaking here of the resurgent trend toward the occult.​

​

The Fire Burns Low​

​

Early hunters on safari in Africa used to build their fires high at night in order to keep away the wild animals. But when the fires burned low in the early hours of the morning, the hunters would see all around them the approaching outlined shapes of animals and a ring of encircling eyes in the darkness.​

​

As we have witnessed the erosion and breakdown of the Christian culture of the West, so we have seen the vacuum filled by an upsurge of ideas that would have been unthinkable when the fires of the Christian culture were high. But this last trend is the most sinister of all. The occult is not just another compulsive spiral down which many have plunged, caught by the current of fascination with the weird and the wonderful. The trend is difficult to chart except the points that are spectacular, silly, or sinister and thus basically irrelevant to its deeper reality. At this deeper level the occult needs to be felt to be understood. So far as its future is concerned, only the grey outlines have emerged. But these are enough to quicken an appreciation of the horror of great darkness sweeping over the West, inexorably rolling inward like a swelling black tide or approaching with its encircling eyes.​

​

In many ways this trend is the most surprising of all. Only a short time back any belief in such a world as the astral, the supernatural, the occult would have been relegated to the ridiculous. Spine-tingling stories and horror films were the modern surrogates for the modern loss of belief in Hell. They were anything but real. Perhaps stories of the occult were to be expected as part of the Middle Ages or the missionary world, but certainly they had little to do with the twentieth-century West and still less to do with the avant garde and the young. But the occult can no longer be relegated in time or distance. Yesterday’s skeptics are some of today’s firmest believers. (pp. 276, 277)​

After examining these developments in the culture of the times he was writing of, and of the reality of occult signs and powers in the writings of Paul (2 Thess 2:8-12) and in the Apocalypse, which signs and powers—especially at the very end of the age—are meant to deceive, Guinness says,

Reality is not to be mistaken for legitimacy. In a day of contentless religious experiences, the appeal of powerful spiritual phenomena is far wider than their legitimacy.​

​

Interestingly, the word used for sorcery predicted in this context in Revelation is the word farmakeia, from which we get our word pharmacy or drugs. It is far from fanciful to interpret this as a prediction of the prevalence of drug-inspired sorcery at the end times. The Apostle John warns in his letter that we must test the spirits to see whether or not they are truly from God. In our day. . . . there must be neither naiveté nor total skepticism, but a critical discernment made possible within the Christian framework. (Pp. 309, 310)​

To bring forth another observer of our times before I make some brief remarks, I would like to note the view of David H. Stern, author of the Jewish New Testament Commentary; on Revelation 9:21, he translates the Greek pharmakeia in that verse as,

Misuse of drugs in connection with the occult, usually translated ‘sorceries,’ ‘witchcraft,’ or ‘magic arts,’ [and] here rendered by this longer phrase in order to focus on the fact that using potions and drugs is an essential part of the word’s meaning – as is clear from the derived English words ‘pharmaceuticals’ and ‘pharmacy.’ The usual renderings suggest to many people a setting so removed from the fabric of their lives that the text does not speak to them. The reason I employ this lengthy expression is that the Jewish New Testament is a product of the 1980’s, when the Western world has seen an explosion of drug abuse, and I want readers to understand that this subject is dealt with in the Bible.​

​

Spiritually speaking, there are four distinct categories of [psychedelic] drug misuse: (1) taking drugs in order to explore spiritual realms, (2) taking drugs in order to engage in ‘sorcery, witchcraft and magic arts’ while under their influence, (3) giving drugs to other people in order to gain control over them, which is another form of ‘sorcery, witchcraft and magic arts,’ and (4) taking drugs for pleasure. The last is a misuse because the drugs in question – besides whatever temporary enjoyment they provide, and apart from their adverse medical and psychological effects – open a person to supernatural or spiritual experiences; but these experiences are almost always demonic and not from God, since the Holy One of Israel reveals Himself through his Word (Rom 1:16-17, 10:8-17), not through drugs. (pp. 816, 817)​

To restate what Dr. Stern is asserting: even taking the drugs—marijuana being one of them—for mere pleasure and “kicks”, completely apart from any intent or even thought of the occult or spiritual, is still pharmakeia / sorcery activity—because the pleasure is heightened by the forbidden enhancement of these unusual drugs. The devil comes not only as a false teacher or seer, but as a giver-of-pleasure, and able to amplify it through various means, sorcery being one of them.

In other words, does intended use make the drug work a certain way? Change its effect on the human body and psyche? What kind of chemical is this whose properties and affect change with intent? No other pharmaceutical has this characteristic. What we see is that there are different “levels” of Biblically-defined sorcery: occultic, spiritual, psychic / mental high, and sensual pleasure. The enhancement by means of psychedelic agents constitutes them all pharmakeia activities.

 

[Northern Crofter]

And so, despite the apostles using the LXX — for the Greek-speaking Hellenic Jews — except where it contradicts the Hebrew text, you would lightly dismiss it?

No - I don't see how you have gotten that from anything I have written.

The Jews well new what sorcery was: it was punishable by death!

Agreed. Where do the Jews include - as you do in your definition - the element of "herbs / potions" being used in sorcery?

It is a maxim of hermeneutics that we interpret the unclear Scriptures by the clear, though even that truth is hardly needed when it comes to sorcery.

Agreed. Please show where in the Hebrew Scriptures John would have gotten the idea that sorcery always includes to the element of "herbs / potions" being used (as you have stated in your OP: "In Biblical usage it always refers to herbs / potions facilitating spiritual activity, occult activity").

 

[Adam GB]

I am not sure where I learned this, but the Greek word translated pharmacy can also refer to drugs used for abortions, and that pharmaceutical abortions were quite common in the Roman world of the New Testament. I can't confirm this, please research this further. But from what I can remember, it was quite common

 

[Jerusalem Blade]

Andrew, I have shown you in the Greek Scriptures, conclusively. That is sufficient for my purpose at present.

 

[Jerusalem Blade]

Hello Adam,

That is right. Abortifacient is the name of such a drug. That would fall under the sin of murder.

 

[Northern Crofter]

Andrew, I have shown you in the Greek Scriptures, conclusively. That is sufficient for my purpose at present.

I remain unconvinced but am willing to still listen - I am curious to know if anyone else agrees that you have conclusively shown that:

In Biblical usage it always refers to herbs / potions facilitating spiritual activity, occult activity (occult meaning unseen, hidden, as in “occult blood in the stool”).

In the Old Testament Greek version, the Septuagint / LXX, the usage is the same referring to sorcerer or witch (Exodus 22:18; Deuteronomy 18:10)

Sorcery is not used as a metaphor or symbol of deception, but the actual use of drugs

 

[davejonescue]

Just speaking for myself, my problem from the beginning hasnt been to agree that sorcery is sinful, or that sorcery is illicit or religious drug use; but that somehow there is a biblical precedent for classifying marijuana as the epitome of pharmakeia (as if more evil than other drugs.) It seems to me much more probable that 1. either all mind altering substances that cause intoxication, used/abused to the point of intoxication, is sorcery (recreationally or religiously,) or 2. any substance can be sorcery if used in pagan, occult, or idolatrous religious practices. I feel you have yet to prove marijuana is more inherently evil in itself, as opposed to mushrooms, coca, poppy, peyote, salvia, nutmeg, etc. for naturals; or heroin, pills, crystal, cocaine, ketamine, acid, ecstasy, etc. for man-made.

 

[jwright82]

Just speaking for myself, my problem from the beginning hasnt been to agree that sorcery is sinful, or that sorcery is illicit or religious drug use; but that somehow there is a biblical precedent for classifying marijuana as the epitome of pharmakeia (as if more evil than other drugs.) It seems to me much more probable that 1. either all mind altering substances that cause intoxication, used/abused to the point of intoxication, is sorcery (recreationally or religiously,) or 2. any substance can be sorcery if used in pagan, occult, or idolatrous religious practices. I feel you have yet to prove marijuana is more inherently evil in itself, as opposed to mushrooms, coca, poppy, peyote, salvia, nutmeg, etc. for naturals; or heroin, pills, crystal, cocaine, ketamine, acid, ecstasy, etc. for man-made.

I completely agree. Plus there's the motive or intent. I think alcohol is the biggest problem here because as all have admitted it's ok in moderation and was prescribed for medicinal uses in scripture.
So motive, most people don't take drugs for outright sorceress purposes. Taking a movement from the 60's and applying it's goals to most drug users after is hard to prove, the Os Guinness quotes seemed to be doing that. I'm only aware of a small group of people who partake in certain over the counter drugs that it could be argued that.
Unless one is willing to throw out all alcohol use than one doesn't have a consistent argument here. Because now you have to argue why one mind altering substance is ok in moderation but others are not. A hard task to do.
Third the medicinal uses of substances. I can see differentiating between hallucinogenic drugs over opioids but we have an opioid epidemic not the other way around. But we allow the medicinal use of one over the other for seemingly arbitrary reasons or speculative theological reasons about demonic activity. Why would demons only use hallucinating drugs?
If one answers they use it all than the distinction is arbitrary at best. Not to mention they're working on medicinal uses of mushrooms now and with versions that don't have the same affect as before. I won't even mention marijuana.
So for me the take aways are:
1. Any substance or object used for specifically sorceress purposes is forbidden for everyone.
2. Any substance used beyond moderation to the point of intoxication is forbidden.
3. Any substance used for explicitly medicinal purposes ought to be used with prayers and hesitation and under the care of a medical professional and probably with consultation from your church leadership.
That seems to me to cut across all this ethically and be a good practical guide for consideration. I think it also is in line with all the biblical material as well that has been presented, it covers all the bases so to speak.

 

[Jerusalem Blade]

Hello David,

You said,

Just speaking for myself, my problem from the beginning hasnt been to agree that sorcery is sinful, or that sorcery is illicit or religious drug use; but that somehow there is a biblical precedent for classifying marijuana as the epitome of pharmakeia (as if more evil than other drugs.) It seems to me much more probable that 1. either all mind altering substances that cause intoxication, used/abused to the point of intoxication, is sorcery (recreationally or religiously,) or 2. any substance can be sorcery if used in pagan, occult, or idolatrous religious practices. I feel you have yet to prove marijuana is more inherently evil in itself, as opposed to mushrooms, coca, poppy, peyote, salvia, nutmeg, etc. for naturals; or heroin, pills, crystal, cocaine, ketamine, acid, ecstasy, etc. for man-made. [emphases added]

David, it seems you have misunderstood me, or I have not been clear enough. Marijuana is certainly not more evil than the other pharmakeia agents. I have focused on it only because it is ubiquitous — used everywhere, quasi-legally — I would exclude from your list, however, coca, poppy, heroin, crystal [meth], and cocaine, as these are in a class other than the psychedelics / entheogens. Re nutmeg, I understand that in high, concentrated doses the myristicin in it may have similar effects, though I am not familiar with it.

When you said, "It seems to me much more probable that 1. either all mind altering substances that cause intoxication, used/abused to the point of intoxication, is sorcery (recreationally or religiously,) or 2. any substance can be sorcery if used in pagan, occult, or idolatrous religious practices" — as 1. mere intoxication is not an indicator of Biblical pharmakeia, as drunkenness is in its own class. And 2. moderate use of alcohol, or the use of incense, etc are not sorcery, even if used in a sorcery experience.

In truth, some of the genuine entheogens / psychedelics you have listed are more potent as regards opening the soul to the spirit world than marijuana!
_____

Jamey, you said,

I completely agree. Plus there's the motive or intent. I think alcohol is the biggest problem here because as all have admitted it's ok in moderation and was prescribed for medicinal uses in scripture.
So motive, most people don't take drugs for outright sorceress purposes. Taking a movement from the 60's and applying it's goals to most drug users after is hard to prove, the Os Guinness quotes seemed to be doing that. I'm only aware of a small group of people who partake in certain over the counter drugs that it could be argued that.
Unless one is willing to throw out all alcohol use than one doesn't have a consistent argument here. Because now you have to argue why one mind altering substance is ok in moderation but others are not. A hard task to do.
Third the medicinal uses of substances. I can see differentiating between hallucinogenic drugs over opioids but we have an opioid epidemic not the other way around. But we allow the medicinal use of one over the other for seemingly arbitrary reasons or speculative theological reasons about demonic activity. Why would demons only use hallucinating drugs?
If one answers they use it all than the distinction is arbitrary at best. Not to mention they're working on medicinal uses of mushrooms now and with versions that don't have the same affect as before. I won't even mention marijuana.
So for me the take aways are:
1. Any substance or object used for specifically sorceress purposes is forbidden for everyone.
2. Any substance used beyond moderation to the point of intoxication is forbidden.
3. Any substance used for explicitly medicinal purposes ought to be used with prayers and hesitation and under the care of a medical professional and probably with consultation from your church leadership.
That seems to me to cut across all this ethically and be a good practical guide for consideration. I think it also is in line with all the biblical material as well that has been presented, it covers all the bases so to speak.

Alcohol is in a different class altogether; it can be used or misused, and drunkenness or intoxication are not related to sorcery, unless one gets drunk while using a psychedelic. That's mixing two distinct but separate things! (Alcohol and other things may be — in Christian usage — accidents, a circumstance or attribute that is not essential to the nature of something.) As we all agree, moderate use of alcohol can be good. Moderate use of psychedelics / entheogens, on the other hand, is always a mortal danger to the soul — for the realm of spirits has an implacable hatred to Christ and His beloved people, and they are adept at deception, concealment, subtly causing grievous injury.

Jamey, I have dealt with intent, or motivation. What other drugs — I include all drugs of various sorts — have their effects depend on intent? I have made clear that some use the psychedelics (as in "micro-dosing", i.e., taking very small amounts), and this would include grass, simply for pleasure and intensity of sensory experience. And this is still sorcery, as the spirits can induce heightened sensations of pleasure, while concealing their presence and influence. Many have been seduced just by that.

Whatever the motive or intent — even if used with good intentions — psychedelics (and psychedelics alone!) open one directly to the world of spirits. They can be used for supposedly good purposes — pain relief, anxiety and fear of dying in the terminally ill, etc — but the presence of the demonic world they have entered render all experience therein forbidden and mortally dangerous.

Yes, rage, and lust can open one to the devil, but in a different way; cf Eph 4:26-27 NIV '84: "In your anger do not sin : Do not let the sun go down while you are still angry, and do not give the devil a foothold." Many sins give ground in the soul to the devil, but the way of sorcery is a whole different thing!

It occurs to me that perhaps you do not see the sole danger I warn of is entering the spirit world by that route, not prayer and holy living according to the Gospel, but its counterfeit, sorcery.

This is what Os Guinness spoke of in his book. It did not apply only to the generation of the 60s but foresaw what would be a culture-wide (indeed, worldwide) phenomenon: the human race propelled into the occult regions, from whence antichrist, the man of sin would arise, and deceive the nations into hating and seeking to destroy all Christian and their churches, outlawing the owning of Bibles and preaching its contents.

Maybe you don't see it. Many won't. As a pastor and I seek to protect my flock, and the flocks I can reach via my witness. I am obligated to do this.

Thanks for engaging me in this conversation!

 

[Jerusalem Blade]

Enough of this for now, I must finish preparing the sermon for tomorrow, and attend to other matters as well.

 

[Jerusalem Blade]

It is a master-work of Lucifer’s deceptions, hiding from Christian believers the spiritual reality of sorcery. Friends, can we see — by faith — in the spirit world, the multitudes brought into the devil’s wavelength by his wiles? Or are we also blinded by the god of this world ( 2 Cor 4:4), we who are to be the light of the world, not promoting — or allowing — things of darkness, nor obscuring the things of light?

Of what does the sin of sorcery consist — what specifically — that consigns a soul to the lake of fire eternally?