When you have come into the land which Yahweh your God gives you, you shall not learn to imitate the abominations of those nations. There shall not be found with you anyone who makes his son or his daughter to pass through the fire, one who uses divination, one who tells fortunes, or an enchanter, or a sorcerer, or a charmer, or someone who consults with a familiar spirit, or a wizard, or a necromancer.
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Deuteronomy 18:9-11 sits inside this longer paragraph.
When you have come into the land which Yahweh your God gives you, you shall not learn to imitate the abominations of those nations. There shall not be found with you anyone who makes his son or his daughter to pass through the fire, one who uses divination, one who tells fortunes, or an enchanter, or a sorcerer, or a charmer, or someone who consults with a familiar spirit, or a wizard, or a necromancer. For whoever does these things is an abomination to Yahweh. Because of these abominations, Yahweh your God drives them out from before you. You shall be blameless with Yahweh your God. For these nations that you shall dispossess listen to those who practice sorcery and to diviners; but as for you, Yahweh your God has not allowed you so to do. Yahweh your God will raise up to you a prophet from among you, of your brothers, like me. You shall listen to him. This is according to all that you desired of Yahweh your God in Horeb in the day of the assembly, saying, “Let me not hear again Yahweh my God’s voice, neither let me see this great fire any more, that I not die.”
Parallel Translations
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When you have come into the land which Yahweh your God gives you, you shall not learn to imitate the abominations of those nations.
There shall not be found with you anyone who makes his son or his daughter to pass through the fire, one who uses divination, one who tells fortunes, or an enchanter, or a sorcerer,
or a charmer, or someone who consults with a familiar spirit, or a wizard, or a necromancer.
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When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations.
There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch,
Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer.
Show all 3 translations
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When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations.
There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer,
or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Commandments (7)
The laws of the Torah, each cited and shown as a primary source.
- Not to practice soothsaying or fortune-telling
- Not to practice enchantment or sorcery
- Not to practice witchcraft or cast spells
Show all 7
Cross-references (28)
- Deuteronomy 12:29-31 (v9) When Yahweh your God cuts off the nations from before you where you go in to dispossess them, and you dispossess them and dwell in their…
- Leviticus 18:26-27 (v9) You therefore shall keep my statutes and my ordinances, and shall not do any of these abominations; neither the native-born, nor the…
- Leviticus 18:30 (v9) Therefore you shall keep my requirements, that you do not practice any of these abominable customs which were practiced before you, and…
- Leviticus 19:31 (vv10–11) “ ‘Don’t turn to those who are mediums, nor to the wizards. Don’t seek them out, to be defiled by them. I am Yahweh your God.
- Exodus 22:18 (v10) “You shall not allow a sorceress to live.
Show all 27 cross-references
- Leviticus 19:26 (v10) “ ‘You shall not eat any meat with the blood still in it. You shall not use enchantments, nor practice sorcery.
- Deuteronomy 12:31 (v10) You shall not do so to Yahweh your God; for every abomination to Yahweh, which he hates, they have done to their gods; for they even burn…
- 2 Chronicles 33:6 (v10) He also made his children to pass through the fire in the valley of the son of Hinnom. He practiced sorcery, divination, and witchcraft,…
- Acts 19:19 (v10) Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted their price, and…
- Leviticus 20:2-5 (v10) “Moreover, you shall tell the children of Israel, ‘Anyone of the children of Israel, or of the strangers who live as foreigners in Israel,…
- 1 Samuel 28:9 (v10) The woman said to him, “Behold, you know what Saul has done, how he has cut off those who have familiar spirits, and the wizards, out of…
- 1 Samuel 28:11-14 (v11) Then the woman said, “Whom shall I bring up to you?” He said, “Bring Samuel up for me.” When the woman saw Samuel, she cried with a loud…
- 2 Kings 16:3 (v10) But he walked in the way of the kings of Israel, yes, and made his son to pass through the fire, according to the abominations of the…
- 2 Kings 17:17 (v10) They caused their sons and their daughters to pass through the fire, used divination and enchantments, and sold themselves to do that which…
- 2 Kings 21:6 (v10) He made his son to pass through the fire, practiced sorcery, used enchantments, and dealt with those who had familiar spirits, and with…
- 1 Chronicles 10:13 (v10) So Saul died for his trespass which he committed against Yahweh, because of Yahweh’s word, which he didn’t keep; and also because he asked…
- 2 Chronicles 28:3 (v10) Moreover he burned incense in the valley of the son of Hinnom, and burned his children in the fire, according to the abominations of the…
- Isaiah 47:13 (v10) You are wearied in the multitude of your counsels. Now let the astrologers, the stargazers, and the monthly prognosticators, stand up and…
- Leviticus 20:26-27 (v10) You shall be holy to me, for I, Yahweh, am holy, and have set you apart from the peoples, that you should be mine. “ ‘A man or a woman that…
- 1 Samuel 28:3 (v10) Now Samuel was dead, and all Israel had mourned for him, and buried him in Ramah, even in his own city. Saul had sent away those who had…
- 1 Samuel 28:7 (v10) Then Saul said to his servants, “Seek for me a woman who has a familiar spirit, that I may go to her, and inquire of her.” His servants…
- Psalms 106:37-38 (v10) Yes, they sacrificed their sons and their daughters to demons. They shed innocent blood, even the blood of their sons and of their…
- Jeremiah 32:35 (v10) They built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through…
- Leviticus 18:21-30 (v10) “ ‘You shall not give any of your children as a sacrifice to Molech. You shall not profane the name of your God. I am Yahweh. “ ‘You shall…
- Isaiah 8:19-20 (v10) When they tell you, “Consult with those who have familiar spirits and with the wizards, who chirp and who mutter,” shouldn’t a people…
- Jeremiah 19:4-6 (v10) Because they have forsaken me, and have defiled this place, and have burned incense in it to other gods that they didn’t know, they, their…
- Galatians 5:20 (v10) idolatry, sorcery, hatred, strife, jealousies, outbursts of anger, rivalries, divisions, heresies,
27 distinct cross-references across this passage (28 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (20 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain On v10 Signifying they were purged by this ceremony of passing…
Signifying they were purged by this ceremony of passing between two fires.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv10–11 Deu 18:10 There shall not be found among you…
Deu 18:10 There shall not be found among you [any one] that maketh his son or his daughter to pass through the fire, [or] that useth divination, [or] an observer of times, or an enchanter, or a witch,
Ver. 10. That maketh his son.] {See Trapp on "Lev 18:21"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv10–11 To pass through the fire; either by a superstitious…
To pass through the fire; either by a superstitious lustration or purgation, or by a cruel sacrificing of them. See Lev 18:21; 2Ki 17:31; 23:10; 2Ch 28:3; Psa 106:37; Jer 7:31; 19:5; Eze 16:20,21; Eze 23:37-39.
That useth divination, i.e. foretelleth things secret or to come, Mic 3:11, by unlawful arts and practices.
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An observer of times; superstitiously pronouncing some days good and lucky, and others unlucky, for such or such actions. Or,
an observer of the clouds or heavens, i.e. one that divineth by the motions of the clouds, by the stars, or by the flying or chattering of birds, all which heathens used to observe.
An enchanter, or, a conjecturer, that discovers hidden things by a superstitious use of words or ceremonies, by observation of water or smoke, or any contingencies, as the meeting of a hare, &c. See Poole "Lev 19:26".
A witch; one that is in covenant with the devil, and by his help deludes their senses, or hurts their persons. See Exo 7:11; 22:18.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v9 One would not think there had been so much…
One would not think there had been so much need as it seems there was to arm the people of Israel against the infection of the idolatrous customs of the Canaanites. Was it possible that a people so blessed with divine institutions should ever admit the brutish and barbarous inventions of men and devils? Were they in any danger of making those their tutors and directors in religion whom God had made their captives and tributaries? It seems they were in danger, and therefore, after many similar cautions, they are here charged not to do after the abominations of those nations, Deu 18:9.
I. Some particulars are specified; as, 1. The consecrating of their children to Moloch, an idol that represented the sun, by making them to pass through the fire, and sometimes consuming them as sacrifices in the fire, Deu 18:10. See the law against this before, Lev 18:21. 2. Using arts of divination, to get the unnecessary knowledge of things to come, enchantments, witchcrafts, charms, etc., by which the power and knowledge peculiar to God were attributed to the devil, to the great reproach both of God's counsels and of his providence, Deu 18:10, Deu 18:11. one would wonder that such arts and works of darkness, so senseless and absurd, so impious and profane, could be found in a country where divine revelation shone so clearly; yet we find remains of them even where Christ's holy religion is known and professed; such are the powers and policies of the rulers of the darkness of this world. But let those give heed to fortune-tellers, or go to wizards for the discovery of things secret, that use spells for the cure of diseases, are in any league or acquaintance with familiar spirits, or form a confederacy with those that are - let them know that they can have no fellowship with God while thus they have fellowship with devils. It is amazing to think that there should by any pretenders of this kind in such a land and day of light as we live in.
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II. Some reasons are given against their conformity to the customs of the Gentiles. 1. Because it would make them abominable to God. The things themselves being hateful to him, those that do them are an abomination; and miserable is that creature that has become odious to its Creator, Deu 18:12. See the malignity and mischievousness of sin; that must needs be an evil thing indeed which provokes the God of mercy to detest the work of his own hands. 2. Because these abominable practices had been the ruin of the Canaanites, of which ruin they were not only the witnesses but the instruments. It would be the most inexcusable folly, as well as the most unpardonable impiety, for them to practise themselves those very things for which they had been employed so severely to chastise others. Did the land spue out the abominations of the Canaanites, and shall Israel lick up the vomit? 3. Because they were better taught, Deu 18:13, Deu 18:14. It is an argument like that of the apostle against Christians walking as the Gentiles walked (Eph 4:17, Eph 4:18, Eph 4:20): You have not so learned Christ. "It is true these nations, whom God gave up to their own hearts' lusts, and suffered to walk in their own ways (Act 14:16), did thus corrupt themselves; but thou art not thus abandoned by the grace of God: the Lord thy God had not suffered thee to do so; thou art instructed in divine things, and hast fair warning given thee of the evil of those practices; and therefore, whatever others do, it is expected that thou shouldest be perfect with the Lord thy God," that is, "that thou shouldest give divine honours to him, to him only, and to no other, and not mix any of the superstitious customs of the heathen with his institutions." One of the Chaldee paraphrasts here takes notice of God's furnishing them with the oracle of urim and thummim, as a preservative from all unlawful arts of divination. Those were fools indeed who would go to consult the father of lies when they had such a ready way of consulting the God of truth.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv9–11 When thou art come into the land which the…
When thou art come into the land which the Lord thy God giveth thee,.... The land of Canaan, often thus described, to express the goodness of God in bestowing it on them, as a mere favour of his, without any desert of theirs; and so typical of the heavenly Canaan, or eternal life, which is the free gift of God through Christ:
thou shall not learn to do after the abominations of these nations; the seven nations which before inhabited it; they might learn, as Jarchi observes, to know how corrupt their works were, and to show to their children, that they might not do so; but they were not to learn them so as to practise them, but to have them in the utmost abhorrence, as being abominable to God, and which should be so to them; some of which are as follow.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv10–11 Useth divination - Foretelleth things secret or to come,…
Useth divination - Foretelleth things secret or to come, by unlawful arts and practices. An observer of times - Superstitiously pronouncing some days lucky, and others unlucky. Or, an observer of the clouds or heavens, one that divineth by the motions of the clouds, by the stars, or by the flying or chattering of birds, all which Heathens used to observe. An inchanter - Or, a conjecturer, that discovers hidden things by a superstitious use of words or ceremonies, by observation of water or smoke or any contingencies. A witch - One that is in covenant with the devil.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv10–11 Verse 10. To pass through the fire] Probably in…
Verse 10. To pass through the fire] Probably in the way of consecration to Molech, or some other deity. It is not likely that their being burnt to death is here intended. See Clarke on Le 18:21.
Divination] קסם קסמים kosem kesamim, one who endeavours to find out futurity by auguries, using lots, c.
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Observer of times] מעונן meonen, one who pretends to foretell future events by present occurrences, and who predicts great political or physical changes from the aspects of the planets, eclipses, motion of the clouds, &c., &c. See Clarke on Ge 41:8.
Enchanter] מנחש menachesh, from נחש nichesh, to view attentively one who inspected the entrails of beasts, observed the flight of birds, &c., &c., and drew auguries thence. Some think divination by serpents is meant, which was common among the heathen.
A witch] מחשף mechashsheph, probably those who by means of drugs, herbs, perfumes, &c., pretended to bring certain celestial influences to their aid. See the note on "Le 19:26".
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv10–11 Deu 18:10. That maketh his son or daughter pass…
Deu 18:10. That maketh his son or daughter pass through the fire — By a superstitious dedicating, or a cruel sacrificing of them, see on Lev 18:21. That useth divination — Of which there were many sorts, as is implied in the original expressions here: קסם קסמים, kosem kesamim, divining divinations, or with divinations. The meaning undoubtedly is, That seeketh to know or foretel things secret, or to come, by unlawful arts and practices. An observer of times — Superstitiously pronouncing some days lucky and others unlucky: or, an observer of the clouds, or heavens; for the word מעונן, megnonen, here used, may be derived from ענן, gnanan, a cloud; and then it means, That divineth by the motion or figure of the clouds, the appearance or passage of meteors, by thunder, lightning, by the stars, the flying or chattering of birds, and the like. Or, deriving the word from עין, gnain, an eye, qui præstigiis utitur, a juggler, one who causes things to assume a false appearance, practises illusions on people’s fancies, or deceives them by sleight of hand. An enchanter — Or a conjecturer, that endeavours, or pretends, to discover hidden things by a superstitious use of words or ceremonies, by observation of water or smoke, or tiny contingencies. Or, as the original word seems to be derived from נחשׁ, nachash, a serpent, it means one that divines by means of serpents, of which kind of diviners we have many instances in the heathen poets, particularly Homer and Virgil. A witch — Supposed to be in covenant with the devil, and by his help to delude people’s senses, or hurt their persons, their cattle, or other property, through the use of evil arts. The same Hebrew word is translated witch also, Exo 22:18, where it is evidently intended to be taken in the same sense as here. But, Exo 7:11; Dan 2:2, and Mal 3:5, where it occurs in the plural number, it is translated sorcerers, and interpreted by Aben Ezra of those who change and transform natural things so as to deceive the eyes of the beholders. Le Clerc translates the word, hariolus, soothsayer, because it is joined in the Scriptures with other species of divination.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv10–11 To pass through the fire - i. e., to…
To pass through the fire - i. e., to Moloch; compare the Lev 20:2 note.
That useth divination - Compare Num 23:23 note.
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Observer of times ... enchanter - Compare Lev 19:26 note.
Witch - Rather “sorcerer,” compare the Exo 7:11 note.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv10–11 Fire. This impiety is not punished with death, (Leviticus…
Fire. This impiety is not punished with death, (Leviticus xviii. 21,) as the burning of children was, Leviticus xx. 2. (Grotius) --- It was done in imitation of the latter, and became more common, as it was less cruel; the person who was thus expiated, being to pass between or to jump over fire. The council of Trullo (canon 65,) was forced to condemn this remnant of an abominable superstition. But the other inhuman worship of Moloc, and of other pagan divinities, was certainly very common, and chiefly brought down destruction upon the people of Chanaan. See Jeremias xix. 5., Ezechiel xxiii. 37., Psalm cv. 37., and 4 Kings xvii. 31. Ennius says, Pæni sunt soliti suos sacrificare puellos. See St. Augustine, City of God vii. 17.; St. Jerome in Jeremias vii. 31. (Calmet) --- Soothsayers. The original term may also signify, "that useth divination." Both those who set up for diviners, and those who consult them, are condemned. (Haydock) --- Hiscuni explains it of a superstitious practice, by which a person measured a stick with his finger, saying first I will go; and then I will not; and if, when he came to the end of the stick, he had to say I will go, he determined to begin his journey. See Ezechial xxi. 21. --- Dreams. Hebrew mehonen, (Leviticus xix. 26,) may denote one who judges from the sight of the clouds, or feigns revelations. --- Wizard. Hebrew, "witch." Septuagint, "poisoner," or one who gives things to do harm. (Rabbins)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v9 THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED.…
THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED. (Deu 18:9-14)
thou shalt not learn to do after the abominations of those nations--(See on Lev 18:21; Lev 19:26; Lev 19:31; Lev 20:4). In spite of this express command, the people of Canaan, especially the Philistines, were a constant snare and stumbling block to the Israelites, on account of their divinations and superstitious practices.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv9–11 SOOTHSAYING AND IDOLATROUS WORSHIP FORBIDDEN, Deu_18:9-14.
SOOTHSAYING AND IDOLATROUS WORSHIP FORBIDDEN, Deu_18:9-14.
In the preceding verses the rights of the priests and Levites have been mentioned. Before speaking of the prophetic order, the divinely appointed men who, in the nation’s future history, are to supplement the priesthood, Moses gives a kind of summary of the methods employed by the heathen to learn the will of their deities. Israel is forbidden to use such modes to secure the revelation of the will of Jehovah, for other and surer means will be provided.
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9. Thou shalt not learn to do after the abominations of those nations — Practices connected with idol-worship are often called abominations in the Old Testament. The prohibition implies that the arts and rites of the nations whose land they were to possess might lead the people away from the worship of Jehovah. Many of them had been beguiled by the seductive rites of heathen worship, had taken part in the sacrificial festivals, and indulged in the licentious rites of Baal-peor. Numbers 25.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv9–11 9. When thou art come into the land] Characteristic…
9. When thou art come into the land] Characteristic of the Sg.; cp. Deu_9:5.
which the Lord thy God is to give thee] Peculiar to D; see on Deu_1:20, Deu_4:21 f.
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learn to do] Only here.
abominations] See on Deu_7:25, and cp. Deu_12:31.
9–22. Of Prophets in contrast to Diviners, etc.
In the promised land Israel must have nothing to do with the abominations of its peoples (Deu_18:9); with any one passing his children through the fire, or diviner, soothsayer, augur, sorcerer, spell-binder or trafficker with the dead (Deu_18:10 f.), for these are abominations to Jehovah to whom Israel must be utterly loyal (Deu_18:12-14). A prophet shall He raise up from among themselves, to be such a mediator of His word, as in Ḥoreb they had prayed Moses to be; to him shall they hearken (Deu_18:15-19). The prophet who presumes to speak in God’s name what He has not spoken, or in the name of other gods, shall die (Deu_18:20). The proof of his falseness shall be the non-fulfilment of his predictions (Deu_18:21 f.).—Sg. throughout except for an insertion in Deu_18:15 (see note) and, acc. to Sam. LXX, the last clause of Deu_18:22. There are no other signs of a diversity of hands. The spirit is thoroughly deuteronomic, the argument compact and consistent.
Marti reads Deu_18:9-13 as belonging to the law of the priests (Deu_18:1-8) and Deu_18:14-22 as a later addition (so too Cornill), with this further evidence of its secondary character that it introduces Moses in a way unparalleled in the Code, and in 22 gives a onesided conception of prophecy. But it is most probable that the Code of D, founded on the teaching of the prophets, contained a law of the Prophet in succession to those on Judges, King and Priests; and the emphatic contrast, which the construction of the passage brings out between the native prophet and the foreign diviners (see on Deu_18:15), is natural and leaves a strong impression of the unity of the whole. Indeed it is easier to argue the secondary character of Deu_18:10-13 (as unnecessary before 14 and as containing the term perfect not applied so elsewhere in D but found in P) than that of Deu_18:14-22. Nor does Deu_18:22 give so imperfect a view of prophecy as Marti supposes; the resemblance between it and the tests which Jeremiah applied to himself and the false prophets is wonderfully close. Steuern. takes Deu_18:10-12 a as an independent law to which an editor has added Deu_18:9; Deu_18:12 b – Deu_18:22 a, composed by himself with the use of a Pl. narrative (ch. 5) and perhaps an originally separate law on the Prophets. His analysis has more to say for itself than the other but is not convincing. I agree with Berth. that Deu_18:20 ff. may as well be dependent on Deu_18:16 ff. as the converse.
It is significant but not surprising that the Law of the Prophet is peculiar to D and not found in other Codes, which contain, however, prohibitions of the foreign practices here forbidden to Israel, E, Exo_22:18 (17), H, Lev_18:21, Lev_19:26; Lev_19:31, Lev_20:2 ff., Lev_20:27. It is more important to notice Saul’s suppression of those who dealt with ghosts (1Sa_28:3), and the frequent protests of the prophets, and their appeals to the word of the living God (Isa_2:6; Isa_8:19, Mic_3:6 f., Mic_5:12 (11), Jer_27:9; Jer_29:8), for in these we find the real basis of this law of D, as well as the example of its form.
In the Code of Ḫammurabi there are no laws against divination, sorcery or magic. False accusations of laying spells on men are punished, but the ordeal by water is enjoined in one of the two cases mentioned—§§ 1 f.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv9–11 (9-14) Certain forms of idolatry to be avoided, especially…
(9-14) Certain forms of idolatry to be avoided, especially unlawful means of communication with the unseen world.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv9–10 Vers. 9-22. Moses was not only the leader and…
Vers. 9-22. Moses was not only the leader and ruler of the people, he was also the medium through which God communicated with the people, gave them his laws, and conveyed to them his word and will. In this respect his place could be supplied neither by priest nor by king. In the prospect of his demise, therefore, there required to be instituted another office, that of a prophet, one who should be between God and the people, as the channel through which Divine communications might pass to them. This office Moses here announces that God would establish among them when they had entered the Promised Land.
The abominations of these nations; i.e. certain forms of superstitious usage by which the heathen sought to procure the favor of their deities, to obtain from them direction and counsel, and to penetrate into the hidden future of events. Moses charges the people to avoid all such usages, and not even to learn to do after such abominations. (cf. Lev_18:21 Num_23:23; Lev_19:26, Lev_19:31)
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Vers. 9-14. Spiritualism condemned.
In the verses forming this paragraph, there are nine terms or phrases, each with its own special meaning, pointing to some pagan superstition, against which Moses is warning the people. The variety and number of such terms show us how great a bold a spurious "spiritualism" had upon the people. The phenomena connected therewith, however, present to us an aspect of history that is worthy of careful study. In some sort, the pagan customs of olden times connected with divination may seem so completely out of date, that it may be thought useless for the preacher to allude to them now. But though some details connected therewith may vary, yet the two purposes for which men "divined" of old, are still sought to be accomplished, viz.:
(1) the ascertainment of destiny; and
(2) a peep into the invisible realm of the departed.
And not only so; but the methods of a modern so-called" spiritualism" are so nearly analogous to those of ancient times, that it is as needful for the preacher now to warn the people against them, as it was for Moses to warn the Hebrews. Even among them, the roothold of this superstition was so strong, that Isaiah had to caution the men of his time against it, and to remind them of the more excellent way. (see Isa_8:19, Isa_8:20) But it is very remarkable that neither Moses nor Isaiah closes up the matter at once by saying, "You may as well give up all that, for you cannot possibly hold any communication with the departed." Neither of them suggests that the invisible world is absolutely closed against all possible access. Various reasons for this may be surmised. It may be that the question of the abstract possibility or otherwise of communications with the departed, formed no part of God"s revelation to Moses; or that God has not seen fit at any time to inform us thereon, deeming an education on the moral bearings of the question, of far greater moment than intelligence on its physical or metaphysical aspects. Any way, certain it is, that we are not called on to ask, Can we converse with the dead? But we are rather forbidden to attempt it. Five reasons are suggested as we compare and unite the teachings of Isaiah and Moses.
I IT IS UNREASONABLE. "Should not a people seek unto their God?" If they wish to commune with spirit, there is one Great Infinite Spirit with whom they can hold fellowship, who has said, "Call on me in the day of trouble." From him we may get at any time all needful light on the daily path, and all needful intercourse with the spiritual world. We may hear a voice behind us, saying, "This is the way, walk ye in it." And if we may consult the Great Supreme, why leave the highest authority, for the sake of consulting any others?
II IT IS UNNECESSARY. For what is that we really need? Light for the future, but not light on it; and light concerning the invisible world, but not light into it. And these are given to us in the revelation of the Divine Word (see next Homily). The connection between this paragraph and the next should not be lost sight of. Moses says, The Lord thy God will raise up unto thee a Prophet," etc. (ver. 15), i.e. not only one Prophet in the fullness of time, but also from time to time as may be needed, prophet after prophet shall be sent you to direct you in the truth, so that you will have no excuse whatever for seeking light elsewhere, or in any forbidden ways. If that was true of Israel, how far more is it true of us! What a fullness of light and truth have we in Christ! And now that we have an unction from the Holy One to teach us the deep things of God, it is a wildly foolish and needless step to go knocking at the gates of the invisible world!
III IT IS USELESS. It might very fairly be asked, "If you get an answer, how are you to verify its worth?" But Isaiah practically impales the "spiritualists" on the horns of a dilemma. "To the Law and to the testimony: if they speak not according to this word, it is because there is no light in them;" i.e. supposing you consult the dead, and get an answer from them, that answer will either accord with "the Law and the testimony," or it will not. If it does, you are no better off than you were before, for you had it in the Book before you inquired. If it does not, still you are no better off, for "it is because there is no light in them," and if they have no light, they certainly cannot give any to you! So that either way the inquiry after the dead is utterly useless. And besides, who ever heard of anything alleged to be communicated by "the spirits" which contained aught that was not previously known? We have an infinitely more sure "word of prophecy," and we shall be guilty of the veriest folly if we forsake it for the random guessings of "spiritualism." Hence
IV IT IS SINFUL. The preacher may press this on the following grounds.
1. It is a wayward effort to force an opening into a region which God as yet sees fit to conceal from view.
2. It comes of a wish to get light on future issues rather than on present duty. Duty is ours, events are God"s.
3. It involves the neglect of a rule which God has given, and a search after one which he has not.
4. It is a waste of time.
5. It puts a prying curiosity in the place of a lowly, loyal obedience.
6. It springs out of a guilty unbelief or from dissatisfaction with the ways of God. Why, even among the heathen who knew not God, it was regarded by him as an "abomination;" how much more must he so regard it among a people to whom he has revealed himself in deepest, tenderest love? Have men not yet learnt that it is mercy which hides the future, and shrouds in veil the realm of the dead? Who of us could bear to have either curtain drawn aside? Oh! it is no wonder that this spirit of false inquiry should be forbidden by God. We should frown on it in others, sternly and constantly, and it should not be so much as named among us as becometh saints.
V THERE IS ANOTHER AND A BETTER WAY OF GETTING ALL THE LIGHT WE NEED. "The Law and the testimony." Here are the words of God which are to direct us. Here we may "inquire of God," and to the lowly, childlike heart the Book will be full of divinest, holiest teaching. It will give us light on the daily path, and guide us to a course which has "promise of the life that now is, and of that which is to come." It abounds with promises that will cheer life"s gloom, and chase away the darkness even from the grave. It opens up immortality and life. By its light we know that our departed ones in Christ, though absent from the body, are present with the Lord. Cheered by its words of hope, we can sing, "Thou shalt guide me with thy counsel, and afterwards receive me to glory!" We are not treading uncertainly. We walk not at random. We are not helplessly drifting down a current. We are "firm on the rock." We are surrounded with light from him who is the Light of the world;" and with all this, cannot we wait a while, and let him who is redeeming us reveal the mysteries of the spirit world to us in his own good time rather than our own? Hush! these longings to know beforehand. Let us keep to the written Word. It tells us quite as much as we can bear to know while in these tabernacles of clay. Be it ours to study the Book of God: to take it not only as a guide, but as the guide; not simply as the only guide, but as the all-sufficient one, "until the day break, and the shadows flee away.
Vers. 9-14. Divination forbidden.
The process of divination, in its different forms here referred to "observing the heavenly bodies," "enchantment," "witchcraft," "charming," "consultation of spirits," "sorcery," and "necromancy" was an effort to discover secrets by unwarrantable methods. It was man"s longing for revelation undergoing degradation through the imaginations of men. It had been practiced by the predecessors in Canaan, and in consequence they were being cast out. The Israelites were to deem it abomination, and unworthy of the people of God. From the succeeding verses, it is evident that it is to be contrasted with the Divine order of prophetical inspiration, and in consequence rejected with detestation.
I OUR IDEAS OF REVELATION SHOULD BE WORTHY OF GOD. We have no right to expect God to degrade himself in the methods of revelation. Our own instincts should lead us to abhor such processes as have been adopted to secure the secrets of the Most High. All the mean and abominable ways which are here enumerated ought to have been renounced by thinking men instead of adopted. They are all unworthy channels for God"s messages. Astrology, enchantment, necromancy, all are miserable makeshifts for a decent mode of revelation.
God has in "diverse manners" certainly made known his will to men. (Heb_1:1) He has used dreams (Gen_37:8; Job_33:15) revealing to the soul, whose avenues of sensation are temporarily closed, the information it needed. The dream was the condition of the communication. (Gen_28:12-22) God spoke when he had got man"s ear shut to other things. And we can see this to be a most worthy way! Then by angelic visits he oftentimes revealed his will, instances of which are many in the Bible. This also was worthy. Last of all, by inspiring men, that is, through human nature, which is also eminently worthy of God. But the divination process is and should have been regarded as mean and contemptible.
II IT IS EVIDENCE OF THE GREAT CREDULITY OF MEN THAT DIVINATION HAS IMPOSED UPON THEM. In connection with "spiritualism," for example, we have examples of credulity now corresponding exactly to the divination of the earlier times. As if such mean methods would be adopted by the Infinite Majesty, who has spoken in these last days by his Son! The power of belief is incalculable. Credulity is the believing power exercised on false objects and on insufficient evidence. We have ample faith in the world, if we could only get it rightly directed. And sometimes we find men who are most skeptical about religious matters, most credulous about the novelties of spiritualism. They yield to phenomena a credence that they deny to the well-authenticated Word.
III GOD"S PRESENCE IS TO DETERMINE OUR CONDUCT. When Moses says, "Thou shalt be perfect with the Lord thy God" (ver. 13), the idea seems to be that the overshadowing Presence is to determine our conduct before him. We will strive to be perfect as he is, and not look for mean methods from him. R.M.E.
Vers. 9-14. Magic.
I A STERN PROHIBITION OF CANAANITISH PRACTICES. The practice of magic is known to have been extensively developed in ancient Egypt and Chaldea. Numerous indications occur of its existence among the Canaanites. ( e.g 1Sa_28:7-10) The lower kinds of magic are of rank growth in all barbarous and semi-civilized communities. The priests combine the functions of diviners, prophets, exorcists, thaumaturgists, physicians, and makers of idols and amulets. The magic of the ancients was distinguished as good or bad, according as it was exercised to conjure diseases and to combat demoniacal influences, or was abused to work harm. This last, which was avowedly diabolical in its character, was what was properly called "sorcery," and was universally regarded with horror. The noteworthy fact, however, is that the books of Moses make no distinction as to kind, but forbid absolutely the practice of every species of magical art. Moses recognizes no magic that is good; he classes all under the same category of "abominations." The text is in principle a prohibition of the use of all such arts, whether the pretender to magical power believes in its efficacy or not. It prohibits, further, resort to such as profess these arts. The "spiritualistic" delusions of our time in all their varieties (spirit mediums, rappings, planchettes, etc.), with fortune-telling," and superstitious practices supposed to bring good or to avert evil "luck," are condemned by the passage.
II A REASON FOR THIS PROHIBITION.
1. The nature of the practices as "abominations." They were:
(1) Irrational.
(2) Evil.
Moses, as noticed above, recognizes no "good" magic. It is viewed either as imposture or, assuming its reality, as demonish (Satanic). It was connected with foolish and wicked rites.
2. The character of the people as perfect" (ver. 13). There could not be perfect love to God and communion with him, and trafficking with the devil at the same time. Love to God, faith in him, and entirety of devotion to him should preclude these superstitions. What he wills his people to know he will teach them by proper means; what he conceals they have no right to seek by means that are improper. J.O. (Isa_8:19)
Vers. 9-14. Gross superstition the alternative of true religion.
The popular superstitions of every age are very seductive. Our only safeguard against them is complete loyalty to the living God. The indwelling Spirit is a Guide and a Defense.
I MAN GENERICALLY CRAVES TO UNRAVEL THE FUTURE. In every sane mind the inquiry arises, "What is beyond phenomena? What is to happen tomorrow?" The present enjoyment may satisfy animals; it does not satisfy man. He has a faculty that lives in the future. He is ever forecasting life. This inquisitiveness, if repressed, becomes a passion an insatiable fire. If there is no true oracle that will give reply to his queries, he will betake himself to false ones. If no reply is forthcoming, he is driven hither and thither by the demon of unrest.
II THIS CRAVING FOR REVELATION LEADS TO CHILDISH SUPERSTITIONS. This conscious want of the soul clearly indicates that some provision has been made by God; but, lacking this, men betake themselves to a thousand subterfuges. The more shrewd and avaricious among them trade upon this prying curiosity, and invent a thousand frauds for self-enrichment. In olden times, every village had its self-anointed oracle; every nation has had its modes of divination. No price has been too great to pay for this envied knowledge. Parental feeling has been freely sacrificed at this blood-stained altar. Fathers have made their loved ones to pass through the fire, in order to avert supposed disaster. Without doubt, the devil has been the moving genius in these systems of enchantment.
III CRUEL SUPERSTITIONS HAVE LED TO HEAVIEST DISASTERS. So deeply rooted had these systems of diabolic divinations become in the land of Canaan, that to extirpate them it was necessary to extirpate the people also. We are not at liberty to suppose that the Amorites were destroyed because of aberrations in intellectual belief. But the fruit of superstitious belief is soon experienced in sensuality, bestial excess, witchcraft, murder, war. Under such influences society is rent in pieces; every man"s hand is red with rapine and blood. At length it becomes an act of necessity to remove such a people from the face of the earth. The deeds of the Canaanites had become a stench in Jehovah"s nostrils a detestation that could no longer be endured. Hence their extermination.
IV OUR ONLY SAFETY IS IN LOYAL OBEDIENCE TO GOD. No resting-place can be found for intellect or heart of man between degrading superstition and religious faith. Who can solve mysteries but God alone? If God reveal to us our line of duty just to the extent that we really need it; and if, in addition, he give us the assurance that the soul"s need shall be met as fast as that need arises; this will satisfy every reasonable request. Men can and must trust the true God. As a child walks along the darkest road quite contentedly so long as its hand is in its father"s hand, so with equal confidence may we confide in the safe and unerring guidance of our Almighty Parent. We have in God a perfect Friend; all that is needed for well-being is complete submission. "Thou shalt be perfect with the Lord thy God." To have recourse to witchcraft or divination is practical treason! D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v9
SPEAKERS FOR GOD -
III. THE PROPHET
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Deu_18:9-22.
THE third of the Divine voices to this nation was the prophet. Just as in the other Semitic nations round about Israel there were kings and priests and soothsayers, there were to be in Israel kings and priests and prophets; and the first two orders having been discussed, there remains for consideration the prophet, in so far at least as he was to be the substitute for the soothsayer. That this parallel was in the mind of the writer, and that he probably intended only to deal with certain aspects of the prophetic office, is witnessed by the fact that he introduces what he has to say regarding the prophet by a stern and detailed denunciation of any dealings with soothsayers and wizards. In the earlier codes the same denunciation is found, but the catalogue of names for those who practiced such arts is nowhere so extensive as it is here. In the Book of the Covenant the mekhashsheph, or magician, alone is mentioned; {Exo_22:18} while the peculiar code which is contained in the last chapters of Leviticus, mentions only five varieties of sorcerers. The Deuteronomic list of eight is thus the most complete; and Dillmann may be right in regarding it as also the latest. But the special indignation of the writer of Deuteronomy against these forms of superstition would be quite sufficient to account for his elaborate detail. If he lived in the days of Manasseh, he would have before his eyes the passing of children through the fire to Moloch. That was connected with soothsaying and was the crowning horror of Israels idolatry. The author of Deuteronomy might, therefore, well be more passionate and detailed in his denunciations than others, whether earlier or later.
Nor let any one imagine that in this he was wrong and unenlightened. Whether we believe in the occasional appearance of abnormal powers of the soothsaying kind or not, it is evident that in every nations life there has been a time in which faith in the existence of such powers was universal, and in which the moral and spiritual life of men has been threatened in the, gravest way by the proceedings of those who claimed to possess them. At this hour the witch-doctor, with his cruelties and frauds, is the incubus that rests upon all the semi-civilized or wholly uncivilized peoples of Africa. Even British justice has to lay hands upon him in New Guinea, as the following extract from a Melbourne newspaper will show: "Divination by means of evil spirits is practiced to such an extent and with such evil effects by the natives of New Guinea that the Native Regulation Board of British New Guinea has found it necessary to make an ordinance forbidding it. The regulation opens with the statement, White men know that sorcery is only deceit, but the lies of the sorcerer frighten many people; the deceit of the sorcerer should be stopped. It then proceeds to point out that it is forbidden for any person to practice or to pretend to practice sorcery, or for any person to threaten any other person with sorcery, whether practiced by himself or any one else. Any one found guilty of sorcery may be sentenced by a European magistrate to three months imprisonment, or by a native magistrate to three days imprisonment, and he will be compelled to work in prison without payment." Through the sorcerer attempts at advance to a higher life are in our own day being rendered futile; at his instigation the darkest crimes are committed; and because of him and the beliefs he inculcates men are kept all their lives subject to bondage. So also of old. The ancient soothsayer might be an impostor in everything, but he was none the less dangerous for that. To what depths of wickedness his practices can bring men is seen in the horrors of the secret cult of the Negroes of Hayti. Even when soothsaying and magic were connected with higher religions than the fetishism of the Haytian Negro, they were still detrimental in no ordinary degree. No worthy conception of God could grow up where these were dominant, and toleration of them was utterly impossible for the religion of Yahweh.
The justice of the punishment of death decreed against wizards and witches in Scripture was, therefore, quite independent of the reality of the powers such persons claimed. They professed and were believed to have them, and thus they acquired an influence which was fatal to any real belief in a moral and spiritual government of the world. They must therefore be as "abomination" to Yahweh; and as, in any case, by the very fact that they were soothsayers and diviners, they practiced low forms of idolatry, those who sought them must share the condemnation of the idolater in Israel. In the earlier days of the sacred history there was no enemy so subtle, so insidious, so difficult to meet as magic and soothsaying. Only by actual prohibition, on pain of death, could the case be adequately met; and under these circumstances there is no need for us to apologies for the Old Testament law, "Thou shalt not suffer a witch to live". {Exo_22:18} What is aimed at here is the profession on the part of any woman that she had and used these supernatural powers. This was a crime against Israels higher life. The punishment of it had no resemblance to the judicial cruelties perpetrated in comparatively modern times, when the charge of being a witch became a weapon against people, who for the most part were guilty only of being helpless and lonely.
But it is characteristic of the large outlook of Deuteronomy that not only is the evil protested against; the universal human need which underlay it is acknowledged and supplied. Behind all the terrible aberrations of heathen soothsaying and divination the author saw hunger for a revelation of the will and purpose of God. That was worthy of sympathy, however inadequate and evil the substitutes elaborated for the really Divine means of enlightenment were. So he promises that the real need will be supplied by Gods holy prophets. Nothing that savored of ignorance or misapprehension of Gods spirituality, or of unfaithfulness to Yahweh, could be tolerated; for Israels God would supply all their need by a prophet from the midst of them, of their brethren, like unto Moses, in whose mouth Yahweh would put His words, and who should speak unto them all that He should command him. This is the broadest and most general legitimation of the prophet, as a special organ of revelation in Israel, that the Scripture contains. By it he is made one of the regularly constituted channels of Divine influence for his people. For it is evidently not one single individual, such as the Messiah, who is here foretold. That has been the interpretation received from the earlier Jews, and cherished in the Church up till quite modern times. But as Keil rightly says, the fact that this promise is set against any supposed need to have recourse to diviners and wizards, is in itself sufficient proof that the prophetic order is meant. It was not only in the far-off Messianic time that Israel was to find in this Divinely sent prophet that knowledge of Gods will and purposes which it needed. Israel of all times, tempted by the customs of its heathen neighbors to go to the diviners, was to have in Yahwehs prophet a continual deliverance from the temptation. That implies that this Nabhi, or prophet like unto Moses, was to be continually recurring, at every turn and crisis of this nations career.
Further, the direction in the end of the passage for testing the prophets, whether they were really sent of God or not, confirms this view. It would be singularly out of place in a promise which referred to the Messiah in an exclusive and primary fashion. He would never need testing of this sort, for He was to be the realization and embodiment of Israels highest aspirations. But if the passage means to give the prophets a place among the national organs of intercourse with Yahweh alongside of the priests, the necessity of distinguishing these true and Divinely given prophets from pretenders was urgent. The context, both before and after the promise, seems, therefore, to be decisively in favor of the general reference; and the phrases "like unto me," "like unto thee," i.e., Moses, when carefully examined, instead of weakening that inference, strengthen it. They are not used here as the similar phrase is used in Deu_34:10 : "And there hath not arisen a prophet since in Israel like unto Moses, whom Yahweh knew face to face." There the closeness of Moses approach to Yahweh is the point in hand, and it is clearly stated that in that regard Moses was more favored than any who had succeeded him. But here the comparison is between Moses and the prophets, in so far as mediation between Yahweh and His people was concerned. At Israels own wish Moses had been appointed to hear the Divine voice. Israel had said "Let me not hear again the voice of Yahweh my God, neither let me see this great fire any more, that I die not." The prophet here promised was to be like Moses in that respect, but there is nothing to assert that he would be equal to Moses in power and dignity. On all grounds, therefore, the reference to the line of prophets is to be maintained.
Still, the interpretation thus reached does not exclude-it distinctly includes-the Messianic reference. If the passage promises that at all moments of difficulty and crisis in Israels history, the will of God would be made known by a Divinely sent prophet, that would be specially true of the last and greatest crisis, the birth of the new time which the Messiah was to inaugurate. Whatever fulfillment the promise might receive previously to that, it could not be perfectly fulfilled without the advent of Him whose office it was to close up the history of the present world, and bring all things by a safe transition into the new Messianic world. That was the greatest crisis; and necessarily the prophet who spoke for Yahweh in it must be the crown of the long line of prophets. There is still a higher sense in which this promise has reference to the Messiah. He was to sum up and realize in Himself all the possibilities of Israel. Now they were the prophetic nation, the people who were to reveal God to mankind; and when they proved prevailingly false to their higher calling, the hopes of all who remained faithful turned to that "true" Israel which alone would inherit the promises. At one period, just before and in the Exile, the prophetic order would appear to have been looked upon as the Israel within Israel, to whom it would fall to accomplish the great things to which the seed of Abraham had been called. But the author of Second Isaiah, despairing even of them, saw that the destiny of Israel would be accomplished by one great Servant of Yahweh, who should outshine all other prophets, as He would surpass all other Israelite priests and Davidic kings. As the crown and embodiment of all that the prophets had aspired to be, the Messiah alone completely fulfilled this promise, and consequently the Messianic reference is organically one with the primary reference. They are so intimately interwoven that nothing but violence can separate them; and thus we gain a deeper insight into the wide reach of the Divine purposes, and the organic unity of the Divine action in the world. These form a far better guarantee for the recognition of Messianic prophecy here than the supposed direct and exclusive reference did. By not grasping too desperately at the view which more strikingly involves the supernatural, we have received back with "full measure pressed down and running over" the assurance that God was really speaking here, and that this, like all the promises of the Old Testament when rightly understood, is yea and amen in Christ.
But for our present purpose the primary reference of this passage to the prophetic line is even more important than the secondary but most vital reference to the Messiah. For it sets forth prophecy as the most potent instrument for the growth and furtherance of the religion of Israel. The prophet is here declared to be the successor of Moses, to be the inspired declarer of the Divine will to His people in cases which did not come within the sphere or the competency of the priest. The latter was, as we have seen, bound to work within the limits and on the basis of the revelation given by Moses. He was to carry out into execution what had been commanded, to keep alive in the hearts of the people the knowledge of their God as Moses had given it, to give "Torah" from the sanctuary in accordance with its principles. But here a nobler office is assigned to the prophet. He is to enlarge and develop the work of Moses. The Mosaic revelation is here viewed as fundamental and normative, but, in contrast to the views of later Judaism, as by no means complete. For the completion of it the prophet is here declared to be the Divinely chosen instrument, and he is consequently assigned a higher position in the purpose of God than either king or priest. He is raised far above the diviners by having his calling lifted into the moral sphere; and he excels both the other organs of national life in that, while they are largely bound by the past, he is called of God to initiate new and higher stages in the life of the chosen people. The ascending steps of the revelation begun by Moses were to be in his hands, and through him God was to reveal Himself in ever-fuller measure.
Viewed thus, the prophetic order in Israel has a quite unique character. It is a provision for religious progress such as had no parallel elsewhere in the world; and this public acknowledgment of its Divine right is almost more remarkable. Wherever elsewhere in the world religion has been supposed to be Divinely given through one man, though modifications have indeed been made in later times, yet they have never been anticipated and provided for beforehand. Save in the case of Mohammedanism, which borrowed its idea of the office of the prophet from Judaism, there has never been a deliberate admission that God had yet higher things to reveal concerning Himself, still less has provision been made for the coming of that which was new to fulfill the old. And in modern times the revealer of new aspects of truth finds nowhere a welcome. Instead of being received as a messenger of God, even in the Christian Church he has always to face neglect, often persecution, and only if he be unusually fortunate does he live to see his message received. But in Israel, even in such ancient days as those we are dealing with, the progressive nature of Gods Revelation of Himself was acknowledged, the reception of new truth was legitimized and looked for, and the highest place in the earthly kingdom of God was reserved for those whom God had enlightened by it. It is true of course that the nation as a whole never acted in accordance with this teaching. They did not obey the command given here, "Unto him shall ye hearken," and reiterated still more solemnly in the words, "And it shall come to pass, that whosoever will not hearken unto My words, which he shall speak in My name, I will require of him." The prophets for the most part spoke to their contemporaries in vain. Where they were not neglected they were persecuted, and many sealed their testimony with their blood. But the thought that Yahweh was educating His people step by step, and that at all times in their history He would have further revelations of Himself to make, is familiar to this writer. Therefore he welcomes the thought of advance in this region of things, and here solemnly enrolls those who are to be the instruments of it among the ruling powers of the nation.
Now in religious thought this is quite unparalleled. Tenacious conservatism, based on the conviction that full truth has already been attained, has always been the mark of religious thinking. That a religious teacher should be able to see that the light of revelation, like the natural light, must come gradually, broadening by degrees into perfect day, and that he himself was standing only in the morning twilight, is a thing so remarkable that one is at a loss to account for it, save on the ground of the special nature of prophetic enlightenment. It was part of the office of the prophets to foresee and foretell the future. Smend is certainly in the right, as against those who have been teaching that the prophet was merely a preacher of genius, when he says that "in Amos and his successors prophecy is the starting-point of their whole discourse and action," and that "all new knowledge which they preach comes to them from the action of Yahweh which they foretell…Consequently the greatness of a prophet is to be gathered from the measure in which he foresees the future." This statement gives us the truth that lies between the two other extremes; for according to it the prophet proclaims and preaches religious truth, but he does so on the basis of what he perceives that God is about to do in the future. In other words, he proclaims new truth on the ground of the revelation God is about to make of Himself, which he is inspired to foresee and to interpret. His business is neither all foreseeing nor all teaching; it is teaching grounded upon foresight. Consequently it was impossible for the prophet to believe that change in religion was in itself evil. He knew to the contrary. Only change which should remove men from the Divinely given basis of the faith was evil; and such change, whatever credentials might accompany it, even though they might be miraculous, every faithful Israelite had been already warned most sternly to reject. {Deu_13:5} But when the impulse to advance came from Yahwehs manifestation of Himself, change was not only good, it was the indispensable test of faithfulness. They were not the true followers of Isaiah who, on the ground of his prophecy that Zion, as Yahwehs dwelling-place, should be delivered from destruction, rejected the prophecy of Jeremiah that Zion would fall before the Chaldeans. The really faithful men were those who had taken to heart the lessons Yahweh had set for His people in the century that lay between these two prophets; who saw that the time when the deliverance of Zion was necessary to the safety of the true religion was past, and that now the capture of Zion was necessary to its true development. And that is not a solitary case; it is an example of what was normal in the religious history of this people.
This did not escape the quick eye of John Stuart Mill. He says the religion of Israel "gave existence to an inestimably precious un-organized institution-the order (if it may be so termed) of prophets…Religion, consequently, was not there, what it has been in so many other places, a consecration of all that was once established, and a barrier against further improvement." There always was the movement of pulsing life within it, and under the Divine guidance that movement was always upward. At some times it was comparatively shallow and slow, at others it was a deep and rushing tide. But it was always moving in directions which led straight to the great consummation of itself in the coming of Christ, who gathered up into His own life all the varied streams of revelation, and crowned and fulfilled them all. At no point in the progress from Moses to the Messiah do we touch rounded and completed truth; nor, according to the teaching of Scripture in this passage, were we meant to do so. The faithful among Israel had as their watchword the disio and pace of Dante. They saw before them a world of Divine "peace," which they knew lay still in the future, and the "desire" and yearning of their souls were always directed towards it. With inextinguishable hope they marched onward with uplifted faces, to which light reflected from that future gave at times a radiant gladness; and always they kept an open ear for those who saw what God was about to do at each turning of the way.
But granting that religion was thus progressive before men were spoken unto "by the Son," can we say or believe that, now that He has spoken, progress in this way is still possible? At first sight it would seem necessary to answer that question in the negative. The progressive revelation of God has come to its perfection in Jesus Christ: what then remains to us but to cling to that? Are we not bound to make resistance to progress, to any new view in religion, our first duty? Many act and speak as if that were the only possible course consistent with faithfulness. But we must distinguish. The revelation of God has, according to our Christian faith, reached not only its highest actual point, but also its highest possible point in Christ. God can do nothing more for His vineyard than He has done. As a manifestation of God, revelation is completed and closed in Christ. For it is impossible to manifest God to men more fully than in a man who reveals God in every thought and word and act.
But it is quite otherwise with the interpretation of the manifestation. In the earlier days this was provided for by a special inspiration of God, which made the holy men of old infallible m their interpretation of the revelation received up to their day, and that continued till the establishment of the Church. Since then the Holy Spirit is to be the guide of faithful men into all truth. Now in the way of interpreting Christ and His message progress is as much open to us as it was to Israel. A complete revelation of God must necessarily, at any given time up till the consummation of all things, contain in it a residuum of significance which, at that point of their experience, mankind has not felt the need of, nor has had the capacity to understand. As the world grows older, however, new outlooks, new environments, new circumstances continually appear, and they all insist upon being dealt with by the Church. In order to deal with them adequately and worthily, a faithful Church must turn to Christ to see what God would have it do; and if Christ be what we take Him to be, there will issue from Him a light, unseen or unnoticed before, to meet the hitherto unfelt need. Moreover, while our Lord Jesus Christ reveals God completely as the God of Redemption, and throws light upon all God s relations to man, a light which needs and admits of no supplementary addition, there are other aspects of the Divine character which He does not so entirely reveal. For example, Gods relations to the world of nature, which are now being unveiled in a most striking manner, are dealt with comparatively rarely in the Gospels. Are we to shut our eyes to these as of no importance, and to allow them no influence upon our thoughts? Surely that cannot be demanded of us; for, to speak plainly, it is impossible. No one can remain unmoved when God and man are revealing themselves in the wondrous panorama of the worlds life.
Even those who most profess to do so in no case take their stand simply and solely upon the truths believed and held by the first Christians. All of them have adopted later developments as part of their indefeasible treasure. Some go back to the theology of the great Evangelical Revival only; some to the Reformation; some to the pre-Reformation Scholastics; others to the first five centuries. But Whatever the point may be at which they take up Christian theology, they take up, along with the original creed of the first believers, some truths or doctrines which emerged and were accepted at a later date. Themselves being judges, therefore, additions to the primitive deposit of faith have to be admitted; and it is a purely arbitrary proceeding on their part to say that now we have attained to all truth, and stolid conservatism is henceforth the only faithful attitude. No, we have still a living God and a living Church, and a multifarious and wonderful world to deal with. Interaction of these cannot be avoided, nor can it occur without new truth being evolved. To have ears and not to hear, to have eyes and not to see, must be as offensive to God now as it was in Old Testament times. Though we have now no inspired prophets to foresee and interpret, we have in all our Churches men whose ears are better attuned to the celestial harmony than others, whose eyes have a keener and surer insight into what God the Lord would speak; and we ought to hear them, to see at least whether they can make their position good. To reject their teaching, only because some element or aspect of it is new, is to deny the guiding providence of God, to turn our back upon the rich stores of instruction which the facts of history, both secular and religious, are tatted to impart. That can never be a Christian duty. Even if it were possible it would be futile. The light will be received by the younger, the fresher and less stereotyped natures in all the Churches; and those who refuse it, in holding obstinately and with exclusive devotion to what they have, will find it shrink and shrivel in their hand. Only in the rush and conflict, only amid the impulses and the powers which are moving in the world, can a healthy religion breathe. Doubtless new teaching will come to us in ways congruous to the completed Revelation of our Redeeming God; but it will come; and it should be welcomed as gladly as the teaching of the prophets was welcomed by faithful men in Israel. If it be not, then the Divine threat will apply in this case as fully as in the other: "Whosoever will not hearken unto My words which he shall speak in My name, I will require it of him."
Many say now, and at all times many have said, to those who had caught glimpses of some new lesson God was desiring to teach: "You admit that souls have been renewed and character built up and spiritual life preserved without this new teaching. Why then can you not let us alone? In your pursuit of the best you may destroy the good; and no harm can happen if you keep the improved faith to yourself." But they have forgotten Yahwehs solemn "whosoever will not hearken, I will require it of him." If we refuse to hear when the Lord hath spoken, evil must come of it. Indeed, though the evils of heresy may be more dramatically and strikingly manifest, those of stagnation and a refusal to learn may be much more destructive of the common faith. For refusal to acknowledge truth has far wider issues than the loss of any particular truth. It indicates and reinforces an attitude of soul which, if persisted in, will allow the Church that adopts it to drift slowly away from living contact with the minds of men. So drifting, it shrinks into a coterie, and its every activity becomes infected with the curse of futility.
On both sides, therefore, there is danger for us, as there was for the Old Testament Church; and we turn with quickened interest to the test, the criterion, by which Deuteronomy would have the prophets tried. It puts the very question which the line of thought we have been pursuing could not fail to suggest: "How shall we know the word which Yahweh hath not spoken?" If a prophet spoke in the name of other gods he was to die; that had already been determined in the thirteenth chapter, and it is repeated here. But the prophet who should speak a word presumptuously in the name of Yahweh, which He had not commanded, was to be in the same condemnation. It was, therefore, of the last importance that there should be means of detecting when this last evil occurred. The test is this: "When a prophet speaketh in the name of Yahweh, if the thing follow not, nor come to pass, that is the thing which Yahweh hath not spoken." The strange notions of Duhm and others in regard to this have been already dealt with. There, too, it has been shown that the prophecy here spoken of must have been prophecy in its narrower sense, prophecy dealing with promises of immediate judgment and deliverance. Furthermore, this is set forth here as a test applicable to prophets in all ages of the history of Israel. It lies, too, in the nature of the case that it must always have been the popular test. The announcement of things to come before they came was made, at least partially, with the view of impressing the populace, and of gaining their confidence and attention. They must consequently have been continually on the alert to apply this test, and all that is here done is to acknowledge it in the fullest manner as a right and Divinely approved criterion.
But the way in which it ought to be applied is best exemplified by Jeremiahs own method of applying it, which, as Dr. Edersheim has pointed out, is to be found in the twenty-eighth chapter of that prophets book. There we read of Jeremiahs conflict with "Hananiah the son of Azzur the prophet," in the beginning of the reign of Zedekiah. Just previously Nebuchadnezzar had carried away Jeconiah the king of Judah, with all the treasures of the house of Yahweh and the strength of the people. Jeremiah had prophesied that they would not return; nay, he had foretold a further calamity, viz. that Nebuchadnezzar would come again and would take away the people and the vessels of the house which still remained. In opposition to that, Hananiah declared, as a word of Yahweh, "Within two full years will I bring again into this place all the vessels of Yahwehs house that Nebuchadnezzar king of Babylon took away from this place, and carried them to Babylon; and I will bring again to this place Jeconiah the son of Jehoiakim king of Judah, with all the captives of Judah that went to Babylon, saith Yahweh." Jeremiahs conduct under these circumstances is noteworthy. He did not immediately denounce his rival as prophesying falsely. He seems to have thought that possibly he might have a true word from Yahweh, since, as we see in the Book of Jonah, the most positive prophecies were conditional, and Jeremiah would seem to have thought it possible that personal repentance was about to bring upon the captive king and people a blessing, instead of the evil he had foreseen. He consequently expressed a fervent wish that Hananiahs prophecy might come true, but reminded his rival that the causes of the evil prophecies of himself and previous prophets were far wider than the ground which the personal repentance of the captives could cover. Because of that he evidently felt the gravest doubt about Hananiah; but he disposes of the matter by saying, "The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that Yahweh hath truly sent him." Only afterwards, when he had himself received a special revelation concerning Hananiah, did he denounce him as an impostor and a false prophet.
The whole narrative is of extreme importance, for it shows us how the prophets themselves regarded their own supernatural powers and how they used the tests supplied in Deuteronomy. In the first place, they asked how the new word of Yahweh stood in regard to the older words which He had certainly spoken. If there was any possible way in which the new and the old could be reconciled, they gave the new the benefit of the doubt, and left the decision to the event. Obviously had there been no way of reconciling Hananiahs prophecy with the mass of contrary prophecy which had gone before, Jeremiah would have denounced him under the law of Deu_13:5 as leading away from Yahweh. As it was, he fell back upon the test in this twenty-eighth chapter, and would have maintained an attitude of watchful neutrality until the event had justified or condemned his rival, had not Yahweh Himself settled the question.
For our own day and in our different circumstances the tests are radically the same, though, as prophecy is extinct in the Church, they must to some extent act differently. The New Testament parallel to the criterion in Deu_13:5 is to be found in 1Jn_4:1-3 : "Prove the spirits, whether they are of God: because many false prophets are gone out into the world. Hereby know ye the Spirit of God: every spirit which confesseth that Jesus Christ is come in the flesh is of God: and every spirit which confesseth not Jesus is not of God: and this is the spirit of the antichrist, whereof ye have heard that it cometh." Under the Christian dispensation to deny "that Jesus Christ is come in the flesh" is the same as it was to say under the earlier dispensation "Let us go after other gods," so completely do God and Christ coincide in our most holy faith. In each case the ultimate test of prophecy is to be the fundamental principle of the faith. Whatever credentials teachers who deny that may bring, they are to be unhesitatingly rejected. They belong to the world, that scheme and fabric of things which rejects allegiance to the Spirit of God. Least of all is popularity with the world as distinguished from the Church, or with the worldly portion of the Church, to stand in the way of its rejection. That is only the natural consequence of its being "of the world." Within the Church no quarter is to be shown to such teaching, for it really carries with it the absolute negation of the faith.
But what of erroneous teaching which acknowledges that "Jesus Christ is come in the flesh"? To it the Old Testament parallel is the utterance of the prophet who "speaketh in the name of Yahweh, and the thing followeth not nor comes to pass." According to Old Testament precept and example, that was to be left to the judgment of time. In our day a corresponding course must be found. The case supposed is that of teaching believed to be erroneous, but neither fundamentally subversive of Christianity nor destructive of the special principles of a Church. If so, earnest opposition by those who hold the opposite view, and adequate discussion, are the true way of meeting the case. For the rest, the final decision should be left to experience. In time, even subsidiary error of this kind, if important, will manifest itself by weakening spiritual life in those who hold it; they will gradually dwindle in numbers and their influence in the Church will die away. They begin by promising renewed strength and insight in spiritual things, renewed energy in the spiritual life. If that "follow not nor come to pass," when due time has been given for any such development, then that is the thing which the Lord hath not spoken, and it should be dealt with as the fundamental heresy is to be dealt with. But probably by that time it will have judged itself, and will need no judgment of men at all.
These then were the connecting links between Yahweh and His people, and the organs by which the life of the Israelite nation was guided: the Kingship, the Priesthood, and the Prophetic Order. The first gave visibility to the Divine rule and stability to national and social life; the second secured the stability of religion and built up the moral life of the nation on the basis of Mosaic law; the third secured progress and averted stagnation, both in religion and in social and individual morals. In fact, order and progress, the two things Positivist thinkers have set forth as those which can alone secure health to a community, are provided for here with a directness and success which it would be difficult to parallel elsewhere. When we remember how small, how obscure, and how uncivilized the people was to whom this scheme of things was given, and how little their surroundings or circumstances were calculated to suggest such far-reaching provisions, we see that the source of it all was the Revelation of the Divine character given by Moses. Yahweh as revealed through him did not permit His worshippers to believe that they could, at one moment, receive all that was to be known about Him. They were taught to found their conduct and their polity upon what they did know, and to be eagerly on the watch for that which might be revealed at new crises of their history. Now that teaching finds its most complete expression in the laws concerning the three institutions we have been reviewing. Behind all healthy national life and all stable institutions there was, so had this people learned, the power and the righteousness of Almighty God. In His eagerness to draw near to men, He had changed the priest, the king, the prophet from being, as they were among the heathen, merely political and religious officials appointed for purely earthly ends, into channels of communication with Him. Through them there were poured into the life of this nation wholesome and varied streams of Divine grace and enlightenment, and a just balance between conservatism and reform in religion was admirably secured. Consequently, amid all drawbacks, the Israelites became an instrument of the finest power for good in the hands of their Almighty King; and even when their outward glory faded, they were inwardly renewed and pressed onward age after age. "Without hasting and without resting," the purpose of God was realized in their history, guided by these three organs of their national life. Each contributed its share in preparing for the fullness of the time when He came who was the Salvation of God, and each supplied elements of the most essential kind to the mingled expectation which was so marvelously satisfied by the life and work of Christ. They wrought together in the fullest harmony, moreover, though they were not always conscious of doing so. For they all moved at the bidding of the still small voice wherewith God speaks most effectively to the souls of men. Because of this their purposes took a wider sweep than they knew, their hopes received wings which carried them far away beyond the horizon of Old Testament time; and, starting from the remotest points, all the streams of the national life converged, till, at the close of the Old Testament time, they were running in such directions that they could not fail in little space to meet. It was therefore no surprise to the faithful in Israel when, at the beginning of the New Testament, they were found to have met in Jesus the Christ. Once that point was reached, the whole former history, which was now lying completed before the eyes of all, could be fully appreciated. Everything in the past seemed to speak of Him. If, in that first burst of joyous surprise, Messianic references of the most definite kind were found where we now can see only faint hints and adumbrations, we need not wonder. So much more had been spoken of Him than they had thought, it would have been strange had they not swung a little to the opposite extreme. But that need not hinder us from acknowledging that the history of Israel, viewed from their standpoint, was and is the most conspicuous, the most convincing, the most inspiring proof of the Divine action in the world. The finger of God was so manifestly here, harmonizing, directing, impelling, that the evidence for Divine guidance in much more obscure regions becomes irresistible. With this history before us we can believe that it was not only in those far-off days, and in that little corner of Asia that God was active for the production of good. Now and here, as well as then and there, there are Divine and guiding forces at work in the world; and the only safe polities, the only truly prosperous peoples, are those in which rulers and priests and prophets are secured, to whom the secret of God is open.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
Alexander MacLaren 1905 · Public Domain On v9 Deu 18:9 - Deu 18:22.
Deuteronomy
PROPHETS AND THE PROPHET
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Deu 18:9 - Deu 18:22.
It is evident from the connection in which the promise of ‘a prophet like unto Moses’ is here introduced that it does not refer to Jesus only; for it is presented as Israel’s continuous defence against the temptation of seeking knowledge of the divine will by the illegitimate methods of divination, soothsaying, necromancy, and the like, which were rampant among the inhabitants of the land. A distant hope of a prophet in the far-off future could afford no motive to shun these superstitions. We cannot understand this passage unless we recognise that the direct reference is to the institution of the prophetic order as the standing means of imparting the reliable knowledge of God’s will, possessing which, Israel had no need to turn to them ‘that peep and mutter’ and bring false oracles from imagined gods. But that primary reference of the words does not exclude, but rather demands, their ultimate reference to Him in whom the divine word is perfectly enshrined, and who is the bright, consummate flower of the prophetic order, which ‘spake of Him,’ not only in its individual predictions, but by its very existence.
A glance must be given to the exhaustive list of pretenders to knowledge of the future or to power of shaping it magically, which occurs in Deu 18:10 - Deu 18:11, and suggests a terrible picture of the burdens of superstition which weighed on men in these days of ignorance, as the like burdens do still, wherever Jesus is not known as the one Revealer of God, and the sole Lord of all things. Of the eight terms employed, the first three refer to different means of reading the future, the next two to different means of influencing events, and the last three to different ways of consulting the dead. The first of these eight properly refers to drawing lots, but includes other methods; the second is an obscure word, which is supposed by some to mean a ‘murmurer,’ and may refer rather to the low mutterings of the soothsayer than to the method of his working; the third is probably a general expression for an interpreter of omens, especially of those given by the play of liquid in a ‘cup,’ such as Joseph ‘divined’ by.
Two names for magicians follow, of which the former seems to mean one who worked with charms such as African or American Indian ‘medicine men’ use, and the latter, one who binds by incantations, or one who ties magic knots, which are supposed to have the power of hindering the designs of the person against whom they are directed. The word employed means ‘binding,’ and maybe used either literally or metaphorically. The malicious tying of knots in order to work harm is not dead yet in some backward corners of Britain. Then follow three names for traffickers with spirits,-those who raise ghosts as did the witch of Endor, those who have a ‘familiar spirit,’ and those who in any way consult the dead. It is a grim catalogue, bearing witness to the deep-rooted longing in men to peer into the darkness ahead, and to get some knowledge of the purposes of the awful unseen Power who rules there. The longing is here recognised as legitimate, while the methods are branded as bad, and Israel is warned from them, by being pointed to the merciful divine institution which meets the longing.
It is clear, from this glance at the context, that the ‘prophet’ promised to Israel must mean the order, not the individual; and it is interesting to note, first, the relation in which that order is presented as standing towards all that rabble of diviners and sorcerers, with their rubbish of charms and muttered spells. It sweeps them off the field, because it is truly what they pretend to be. God knows men’s longings, and God will meet them so far as meeting them is for men’s good. But the characteristics of the prophet are set in strong contrast to those of the diviners and magicians, and lift the order high above all the filth and folly of these others. First, the prophet is ‘raised up’ by God; the individual holder of the office has his ‘call’ and does not ‘prophesy out of his own heart.’ The man who takes this office on himself without such a call is ipso facto branded as a false prophet. Then he is ‘from the midst of thee, of thy brethren,’-springing from the people, not an alien, like so many of these wandering soothsayers, but with the national life throbbing in his veins, and himself participant of the thoughts and emotions of his brethren. Then he is to be ‘like unto’ Moses,-not in all points, but in his receiving direct communications from God, and in his authority as God’s messenger. The crowning characteristic, ‘I will put My words into his mouth, and he shall speak unto them all that I shall command him,’ invests his words with divine authority, calls for obedience to them as the words of God Himself, widens out his sphere far beyond that of merely foretelling, brings in the moral and religious element which had no place in the oracles of the soothsayer, and opens up the prospect of a continuous progressive revelation throughout the ages {‘all that I shall command him’}. We mutilate the grand idea of the prophet in Israel if we think of his work as mainly prediction, and we mutilate it no less if we exclude prediction from it. We mutilate it still more fatally if we try to account for it on naturalistic principles, and fail to see in the prophet a man directly conscious of a divine call, or to hear in his words the solemn accents of the voice of God.
The loftiness and the limitations of ‘the goodly fellowship of the prophets’ alike point onwards to Jesus Christ. In Him, and in Him alone, the idea of the prophet is fully realised. The imperfect embodiments of it in the past were prophecies as well as prophets. The fact that God has ‘spoken unto the fathers by the prophets,’ leads us to expect that He will speak ‘to us in a Son,’ and that not by fragments of His mighty voice, but in one full, eternal, all-embracing and all-sufficient Word. Every divine idea, which has been imperfectly manifested in fragmentary and sinful men and in the material creation, is completely incarnated in Him. He is the King to whom the sins and the saintlinesses of Israel’s kings alike pointed. He is the Priest, whom Aaron and his sons foreshadowed, who perfectly exercises the sympathy which they could only feel partially, because they were compassed with infirmity and self-regard, and who offers the true sacrifice of efficacy higher than ‘the blood of bulls and goats.’ He is the Prophet, who makes all other means of knowing the divine will unnecessary, hearing whom we hear the very voice of God speaking in His gentle words of love, in His authoritative words of command, in His illuminating words of wisdom, and speaking yet more loudly and heart-touchingly in the eloquence of deeds no less than divine; who is ‘not ashamed to call us brethren,’ and is ‘bone of our bone and flesh of our flesh’; who is like, but greater than, the great lawgiver of Israel, being the Son and Lord of the ‘house’ in which Moses was but a servant. ‘To Him give all the prophets witness,’ and the greatest of them was honoured when, with Moses, Elijah stood on the Mount of Transfiguration, subordinate and attesting, and then faded away when the voice proclaimed, ‘This is My beloved Son, hear Him,’-and they ‘saw no one save Jesus only.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v9 Warning Against Heathen Abominations
Warning Against Heathen Abominations
v. 9. When thou art come into the land which the Lord, thy God, giveth thee, thou shalt not learn to do after the abominations of those nations, those customs which the Lord particularly abhorred and loathed.
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v. 10. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, as the worshipers of Moloch, or Molech, did, or that useth divination, to uncover the future, Num 23:23, or an observer of times, a whispering magician, Lev 19:26, or an augur who fostered superstition, or an enchanter, one who interprets signs, down to the hissing of a serpent, or a witch, the ordinary conjurer,
v. 11. or a charmer, a magician, or a consulter with familiar spirits, one who has power over spirits and inquires of them, or a wizard, a man with all the wisdom of the occult arts, or a necromancer, one who cites the spirits of the dead. All these practices, as they grow out of idolatry, are found to the present day, and the loathing of the Lord has not changed since that time.
v. 12. For all that do these things are an abomination unto the Lord, abhorred and cursed of Him, to this day; and because of these abominations the Lord, thy God, doth drive them out from before thee. Cf Lev 18:24-25; Lev 20:23.
v. 13. Thou shalt be perfect with the Lord, thy God. The Hebrew text at this point is very emphatic: Sincere, upright, irreproachable shalt thou be before Jehovah, thy God, namely, as a people consecrated to Him and His service.
v. 14. For these nations which thou shalt possess, by taking possession of their country, hearkened unto observers of times, to conjurers and magicians, and unto diviners, and so they will receive their punishment; but as for thee, the Lord, thy God, hath not suffered thee so to do. Israel should remain absolutely undefiled by such practices, even as all true believers of all times abhor them from the bottom of their hearts.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v9 When you have come
When you have come
Here "come" can be translated as "gone" or "entered." (See: Go and Come)
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you must not learn to observe the abominations of those nations
God hates the religious activities of the people in the surrounding nations. He considers them to be terribly evil. Here "nations" represents the people. AT: "you must not do the terrible things that the people of the other nations do" (See: Metonymy)
There must not be found among you anyone
This can be stated in active form. AT: "There must not be anyone among you" (See: Active or Passive)
anyone who uses divination ... who talks with spirits
These are different people who practice magic. God has forbidden every kind of magic. If you do not have a word for all of these types of people, it can be stated more generally. AT: "anyone who uses magic to try to find out what will happen in the future, to cast spells, or to talk to the spirits of dead people"
reads signs found in a cup
One who reads the shapes and figures in a cup and who predicts future events from what they can see
translationWords
Yahweh
God
abomination
nation
divination
sorcerer
die
spirit
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv10–11 18:10 never sacrifice your son or daughter as a…
18:10 never sacrifice your son or daughter as a burnt offering: Some Canaanite religions included child sacrifice to appease their gods. Israel was strictly warned never to engage in this practice (Exod 34:15-16; Lev 18:21; 20:2-5). When they did, it aroused God’s judgment (2 Kgs 17:16-17; 21:6; Ezek 23:37). • fortune-telling: Throughout the ancient Near East, diviners were considered experts at reading and interpreting omens. Divination was commonly done through extispicy, the examination of livers, kidneys, and other internal organs of various animals. • sorcery: Sorcerers conjured up the spirits of the dead. • Divining cups were often used to interpret omens (see Gen 44:5). Drops of oil would be placed in containers of water, and the spread of the oil communicated some message to the expert. A parallel would be reading tea leaves. • The practice of witchcraft included performing unusual acts or signs (Exod 7:11) to mislead people (Mal 3:5).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.