Understanding Divination: A Biblical Perspective

Richard Belcher discusses the concept of divination from a Christian perspective. He explores various forms of divination and their implications according to biblical teachings. Belcher emphasizes the dangers of seeking guidance from occult practices and contrasts it with seeking guidance from God through prayer and Scripture. He calls believers to trust in God’s wisdom and sovereignty rather than turning to forbidden means for insight into the future.

The following unedited transcript is provided by Beluga AI.

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Also, someone mentioned to me in the past I’ve had this in the syllabus. You can access Richard Pratt’s article on historical contingencies at what, third mill.org dot or yeah, third mil. It’s his website.

A lot of interesting stuff on that website, but you should be able to access the article there if you don’t want to get it in the library. All right, lecture one: we want to look at prophecy in the context of the ancient Near East. We want to start with Deuteronomy 18. So, if you have your Bibles, do turn to Deuteronomy 18.

I want to read a passage from Deuteronomy 18, which is foundational for some of the issues we’re going to talk about related to prophecy. And really, Deuteronomy 18 is foundational for the whole understanding of prophets and prophecy. But this section of Deuteronomy is talking about covenantal leadership. When you get to the land of Canaan, God’s people have not yet come into the land of Canaan, and there’s a section here about the type of leadership that they should have once they come to the land of Canaan.

Judges are mentioned in chapter 16, some kind of tribunal in chapters 17:8-13. You have the king talked about in chapters 17:14 through 20, and then prophetic stuff in chapter 18 as well. I want to read verses nine through 14, Deuteronomy 18:9.

⁹ “When you come into the land that the Lord your God is giving you, you shall not learn to follow the abominable practices of those nations. ¹⁰ There shall not be found among you anyone who burns his son or his daughter as an offering, anyone who practices divination or tells fortunes or interprets omens, or a sorcerer ¹¹ or a charmer or a medium or a necromancer or one who inquires of the dead, ¹² for whoever does these things is an abomination to the Lord . And because of these abominations the Lord your God is driving them out before you. ¹³ You shall be blameless before the Lord your God, ¹⁴ for these nations, which you are about to dispossess, listen to fortune-tellers and to diviners. But as for you, the Lord your God has not allowed you to do this. (Deuteronomy 18:9-14, ESV)

Now this passage stresses the contrast between the way Israel will behave when they get into the land of Canaan in relationship to obtaining knowledge. Contrast between what God requires of Israel and the abominable practices within the land of Canaan, those things that are practiced in the land of Canaan. And this passage stresses the contrast. Do not learn verse 9 to follow those abominable practices of those nations in the land of Canaan. Verse 12, because of those abominations, the Lord is driving out those nations. Verses 13 and 14, you, Israel, are to be different.

You are to be blameless. Now, blameless does not mean sinless, but blameless refers to something that is whole. you’re not a hypocrite. What you say and what you do coincide with each other. That’s what blameless stresses. Elders in the new testament are to be blameless, not sinless. But who they claim to be is really who they are in Christ, and their life reflects that. So Israel is to be different. Israel’s commitment to God, to the Lord, is to keep her from practicing the abominations of the nations.

Now let me just, parentheses here, most of you have also heard this speech before, but whenever you see in your English Bibles, capital L, capital O, capital R, capital D, the name behind that is, those are the consonants behind that name used to pronounce it Jehovah. Most modern people pronounce it Yahweh. Y A H W E H. That’s a special name for God. It’s the name that becomes associated with the covenant, God’s loyalty. God’s covenant loyalty during the Exodus event. So sometimes I’ll say Lord. A lot of times I’ll say Yahweh.

So when I say Yahweh, the name in your text, in your English text is Lord. So I just want to make that clarification. If I say Yahweh, then that’s what I am referring to. Now, the practices in verses nine through 14 of Deuteronomy 18 stress an attempt to discover knowledge, knowledge about the future. Just think if you had a way to obtain knowledge about the future, think of how beneficial that would be for you. Think of the power that could give you, why you could help kings before battles.

See, there’s a power angle going on here. And so these practices are listed in verses nine through 14. Now, we’re not sure what all of these practices entail specifically. And your versions, your English versions, will translate these words differently. So it’s sort of hard if you compare English translations sometimes to see which word they are translating this particular English word with. However, we use a broad category to refer to these practices, the category of divination.

Divination is a broad term that is used to refer to the practices that are listed here in verses nine through 14. Divination was an important type of literature in the ancient Near East. A lot of the archaeological discoveries in Mesopotamia, a high percentage of them are divination texts. So this is very important in the context of the ancient Near east. There are two basic types of divination. There is, on the one hand, what we call inductive divination. Inductive divination is when a diviner uses an object to try to find out information about the future.

Now, I’ve given, in your notes, terminology that’s used that would fit under inductive divination, sorcery. And I think I’ve given you notes, a variety of translations, but sorcery is the way the NIV translates it. Witchcraft is in the NASV, soothsayers, you might find interpreting omens, enchanter, engaging in witchcraft. Those are all terminology that would relate to this type of divination, called inductive divination.

Now, how does this work? Well, turn over to Ezekiel 21. We’ll see an example of how this works. Ezekiel 21:21-22. Now, if you happen to have BibleWorks open, looking to Hebrew, Hebrew and English don’t line up. But we’re looking here at the English text, primarily. Ezekiel 21:21-22 will give us an idea of how divination actually works. Ezekiel 21:21. And the context here is the king of Babylon is on the march. He’s on the warpath. For the king of Babylon stands at the parting of the ways, at the head of the two ways to use divination. All right, the king of Babylon is on the march.

He comes to a fork in the road. Which way should he go? Should he go toward Jerusalem or should he go toward Ammon? How is he going to decide which way to go? It says at the end of verse 21, he uses divination. He shakes the arrows. He consults the teraphim or the idols. He looks at the liver. He shakes the arrows.

²¹ For the king of Babylon stands at the parting of the way, at the head of the two ways, to use divination. He shakes the arrows; he consults the teraphim; he looks at the liver. ²² Into his right hand comes the divination for Jerusalem, to set battering rams, to open the mouth with murder, to lift up the voice with shouting, to set battering rams against the gates, to cast up mounds, to build siege towers.(Ezekiel 21:22, ESV)

I don’t know if you’ve ever played pickup sticks, where you drop a bunch of sticks and they all scatter on top of each other and you try to move stuff without moving the other sticks. Well, they would throw down arrows. And those arrows would form some kind of configuration, and they would read the configuration. They would obtain knowledge through reading the way those arrows lay on the ground. Or they would consult the teraphim or the idols. They would again use an object in some way to discover information about the future.

Or they would look at the liver. You would bring an animal forward. You would sacrifice that animal. You would take the liver out of that animal. And the priest or the diviner would examine the liver of that animal, reading the bloodlines. They had manuals to help them read livers. And through the use of an object, they would obtain information. And they would tell the king, you should go this way, or you should go that way. So that’s an example of how inductive divination would work, the use of an object to obtain information.

Now, you can probably think of some modern-day examples. What would be some modern-day examples of inductive divination? That would be the use of an object to. Yes. Palm readers. Palm readers. Reading the lines on your hands, tarot cards, Ouija board. you’re big. In my day, when I was a young kid, I don’t know if they’re still big today or not. Horoscopes, perhaps. One person has said that 45% of first-year university students studying the liberal arts believe there’s something to astrology, which is reading the stars.

And 20% of first year university students have made a decision based on the horoscope. Now, the conclusion of this article is that science and math courses in public schools have failed. That’s their conclusion. Our conclusion might be that there is a new spirituality at work in our culture. It’s what Colson, many years ago, talked about, the new paganism, sort of an eastern view of things that has become quite prominent in our society. God’s people should not have to examine the horoscope before they leave every morning.

These are things that we, as believers in Christ and God, should not have to look at, because we get our information through a different source, which we’ll come to a little bit later. Inductive divination: the use of an object to find out information about the future. The other type of divination is intuitive. Intuitive divination is when an individual becomes a medium to give a word from the gods or to be a medium to connect you to the world of the dead. And there are terms in Deuteronomy 18 that refer to this.

The term medium, or, I think, the King James “consulter with familiar spirits,” is the way King James translates it. Spiritist might be a term you find there, one who consults the dead or necromancer. That term would refer to someone, a medium with the dead. Now, again, you can think of modern day examples of this, a seance. In fact, I was in a motel room because I don’t get the whole basic. I don’t get the whole cable thing.

I just got basic cable at home, but I was in a motel room sort of channel surfing, and I came across, I forget the individual’s name, but a guy who will hook you up with your dead ancestors, is that him? Jonathan Edwards? Yeah. He’s got a tone cable show devoted to this. He will get you into contact with your dead relatives, and they give information to you. They communicate with you. Channelers, if you’ve heard the term channeler, sort of getting information from a famous individual in the past, psychics might fit here.

If they use an object, they might fit in the other category. But again, these are not things that God’s people should participate in because it opens up a whole world out there that can be harmful to God’s people. Then you have terms in Deuteronomy 18, and some of the things we’ve mentioned might also fit this category. But you have other terms in Deuteronomy 18 that really do stress changing a situation through manipulation, manipulating the gods or doing something so that the gods will have favor on you and will change your situation.

Sacrificing your son or daughter in the fire. Infant sacrifice. And there is an example in 2 Kings 3. At a particular point of battle, the king sacrifices his firstborn son, and it changes the outcome of that battle. You can read about it in 2 Kings 3.

The casting of spells is mentioned in Deuteronomy 18, to follow prescribed rituals in order to gain an advantage over somebody else. The magicians in Egypt were schooled in these types of practices. And again, there were manuals prescribing rituals for the casting of spells and the warding off of other powers.

So powermen or power and empowerment are very important in these things. I have here an article from World magazine from 1999, and things haven’t changed much since then, but this shows you how much this stuff permeates our culture. It says followers of Wicca are working hard to erase negative stereotypes of witches and are finding extraordinary success. Today, they look more like the good witch Glenda than the wicked witch of the West.

Wicca has grown in numbers, influence, and entertainment value. And beautiful witches seem to be everywhere. They are hip, they are slick, and they have power; that’s a theme throughout this article. It talks about how they draw on nature worship religions of tribal Europe. They try to restore a reverence for the divinity within all things and the celebration of the cycles and natural rhythms of the earth. They are totally opposed to Christianity because Christianity says there’s only one way. Of course, everybody today is opposed to Christianity because we are intolerant. But that’s another story. It says here.

Let me read. The popularity of Wicca in current culture is no accident. The emphasis on tolerance, freedom, and power bring it into the mainstream of American spirituality. Wiccans celebrate tolerance for others and the freedom to believe and worship as one wants. They have a natural animosity toward Christianity. I mentioned that the promise of power and control drives Wicca to its current popularity. Listen to this statement: In the back of any girls’ or women’s magazine are pages dedicated to horoscopes, numerology, and other expressions of psychic insight.

Add to this knowledge the wiccan practice of casting spells for personal advancement or problem solving. Casting spells, and you have nothing less than the ultimate empowerment. That’s what it’s all about: power, getting what I want, self-fulfillment. World Magazine, June 26, 1999, by William E. Brown, but this is part of our culture. you’re working with young people. You need to be aware of these things. These things are prohibited to Israel because they are rooted in human wisdom. So to the Israelites, God says, you don’t have to manipulate me.

I’ll tell you what you need to know. Not manipulation, but revelation, not secret knowledge that some of you try to find out. No revealed knowledge. And so you have Deuteronomy 29:29, a very important passage that I’m sure you’re familiar with. The secret things belong to the Lord our God, but the things that are revealed belong to us.

²⁹ “The secret things belong to the Lord our God, but the things that are revealed belong to us and to our children forever, that we may do all the words of this law. (Deuteronomy 29:29, ESV)

There are certain things God chooses not to reveal to us. There are other things he reveals to us. We must be content with the sufficiency of God’s revelation. He’ll tell us what we need to know. Then you have a passage over Numbers 23:23 that relates to this. Numbers 23:23 is in the context of Balaam, and Numbers 23:23 says, there is no enchantment against Jacob, no divination against Israel.

²³ For there is no enchantment against Jacob, no divination against Israel; now it shall be said of Jacob and Israel, ‘What has God wrought!’ (Numbers 23:23, ESV)

Now that against the debate preposition, you could translate it. There is no divination in Israel, which would reinforce the fact that Israel is not to practice these things. But I like the translation against for that bait preposition. In the Hebrew, there is no divination that will work against his people because God will protect his people.

And that, you know, Bala, king of Moab, tries to hire a diviner to curse Israel. Balaam. And God will not let Balaam curse Israel. God protects his people. I pastored a urban church in Rochester, New York, from 1981 to 1991. We were downtown Rochester. You never knew on a Sunday morning what would walk in the back of the door. One Sunday, a group of haitian immigrants showed up on our door. None of them could speak English except the leader, and he couldn’t speak a whole lot. But they needed some help.

And so we sort of got to know these haitian men, and we provided some help for them on a semi regular basis. And we got to know these men. They learned English, many of them. And several of them came to know Christ as their savior through a variety of things. But part of it was through the interaction of our people with them. They were scared to death of voodoo from Haiti. Absolutely.

You could see the terror, what a joy it was to tell them Christ has more power than the witch doctor, and what comfort that brings. Because there is a world out there, a spiritual world, that is against crime to these men, to hear about the power of fights, protection that God has for his people. So to the Israelites, you are not to practice or participate in those abominations. I will reveal to you what you need to know. Revelation. Well, how does God reveal himself to his people?

Well, here we come to talk about the prophets and to say words about prophetic terminology, the basic word for prophet, the main term for profit. And you should have in your notes, I hope I gave you in your notes, the English transliteration. I think I’ve also given you the Hebrew, and you should have on your CD, unless I made a huge omission. You should have on your CD Bible Works Greek and Hebrew. You can install those fonts in your font folder, even if you don’t have Bible Works.

And then the limited amount of Hebrew that I put in your notes should show up. If you have trouble with that, talk to a student who knows or talk to me. But the basic Hebrew word for prophet is navi. It basically means, in terms of the way it’s used in the Old Testament, someone who is a spokesman for God. You see that in Deuteronomy 18:17, that the prophet was someone who would speak the words that God put into the mouth of the prophet. So the prophet was a spokesman for God.

God would reveal stuff to the prophet. The prophet would speak that to the people. You sort of get a model for that between Aaron and Moses in Exodus 4. So navi. That’s the main term for prophet, spokesman for God. There are other terms for prophets. I’ve also given to you two other major terms for prophets. That’s the word roeh, which is from the Hebrew verb ra’ah, which means to see, and it’s translated seer. And then you have a word, Joseph h, with a dot underneath.

It has that guttural sound, Joseph, which means to look or behold; someone who beholds, someone who looks. These three terms, navi, roa, and hosa, are interchangeable. In fact, in 1 Chronicles 29:29, all three terms are used together. Now, some English translations, you might not be able to see that all three terms are used, but all three of those terms are used in 1 Chronicles 29:29. So there is overlap in the meaning of these terms. All three of these terms include the function of speaking the word of God, but they have different nuances.

²⁹ Now the acts of King David, from first to last, are written in the Chronicles of Samuel the seer, and in the Chronicles of Nathan the prophet, and in the Chronicles of Gad the seer, (1 Chronicles 29:29, ESV)

The term Navi emphasizes the speaking forth of God’s word, what we might call more the objective side of proclaiming the word that has been received, proclaiming the revelation. The two other terms, roa and Hosah, stress more the idea of receiving the revelation, the subjective side of receiving the revelation that God has given. You know, prophets see things. Second Chronicles 18:18: I saw the Lord. I saw all the hosts of heaven. The prophet was a witness to the heavenly scene, a witness to the divine council. Yahweh survived, surrounded by his heavenly messengers.

Many times the prophet saw the prophets had visions. In Ezekiel 8, the prophet is awake and conscious, but is transported to Jerusalem. So the prophets have visions and are privy to the divine counseling. So these two terms, roah and Hosa, stress more the subjective side of receiving revelation in Navi stresses more the objective side of the spokesman proclaiming that revelation.

Now, up to this point, we stress the contrast, the contrast between what Israel was to do in the land of Canaan versus what the Canaanites did in the land of Canaan. I want to take a few minutes to point out that there are some similarities, some general similarities, between the practices of the engineer and what some of these nations did.

Israel was in a particular culture, particular environment of the ancient Near East, and so some of her practices reflect that. We’ll use our key text from 1 Samuel 28:6, when Saul was facing a battle and was trying to find out information from the Lord. 1 Samuel 28:6 says,

⁶ And when Saul inquired of the Lord , the Lord did not answer him, either by dreams, or by Urim, or by prophets. (1 Samuel 28:6, ESV)

Those would be the normal ways that God would speak to his people: dreams, Urim, or the prophets. Saul was desperately seeking a word from the Lord through dreams, through the Urim, through the prophets. And God wasn’t answering. And so you remember what Saul did. He went through a medium, didn’t he? To try to find out his word from the Lord. And the medium brought up Samuel. We don’t have time to talk about that incident, but these three ways in which God might normally speak to his people.

I want to talk about these three for just a minute. Let’s begin with the Urim and Thummim. The Urim and Thummim provides a means to ascertain the will of God. But exactly what they are and how they were used, we’re not sure. We do know that they were connected to the priests. Urim and Thummim were connected to the priests. Numbers 27:21. Eliezer, the priest, is said to obtain decisions for Joshua by inquiring of the Urim before the Lord.

We know that they were closely associated with the ephod, a priestly garment, a garment that the priest would wear. They may have been the two stones connected to the breastplate of the high priest in Exodus 28. Exactly how they were used, we don’t know. Some people think they were two stones. Some people think they may have been eleven stones. The identity of the Urim and Thummim is lost by the time the Septuagint is translated, because the Septuagint translators don’t really know what to do with Yuri mankumi. Translate the revelation.

Truth, holiness sort of takes a symbolical view of the Yuri and Thuli. And so there’s a variety of things that you might read if you study this. Two stones that may have olive and Tao on them, A and Z. And in some way you throw those stones, and maybe one’s white, maybe one’s black. There’s all kinds of possibilities that are given here, and we don’t know for sure. But the Urim and Thumi does fit a form of inductive divination, the use of an object to find out information about the future.

This is a God-ordained use of inductive divination. Very interesting. The Urim and Thummim faded during the days of the monarchy. So the Urim and Thummim is fairly frequent. You have it mentioned in Joshua. You have the early days of David. He obtains decisions of the Lord through the priest and the Urim and Thummim. But when the prophets arise, you don’t hear as much about the Urim and Thummim. Interesting. In a post-exilic situation, when the number of prophets are not as numerous, you don’t have as much.

I mean, the urim and thummim come back to a limited degree. So it may be related to the prominence of the prophets, how they relate to each other. But I would see the casting of lots as a broader category. If you want to look at some of these practices in a very similar way to what I’ve laid out, but might go into a little bit detail, or you can at least look at it in a more leisurely way.

Bruce Waltke has a book, Finding the Will of God, and he talks about these Old Testament practices and he talks about casting lots. His basic thesis is that today we no longer try to find the will of God, but today we try to get to know God through his revealed word as much as we can. As we develop a relationship with God, he will lead us and guide us through his word and the Holy Spirit. So this is sort of the angle that he takes.

If you want to read more about some of these things, I would encourage you to do that. Comments or questions? I don’t know how much longer we can go. We might be able to finish dreams. Is there supposed to be a meeting in here? Yes, we will be finished here in about three or four minutes. You said that this was similar to inductive divination but given by God. Yes. Where does it show that God said this was a good thing?

Well, the fact it’s laid out in Exodus when you got setting up with the tabernacle and the garments of the priests in Exodus, the end of Exodus. Okay. And then its use. It’s clear in scripture that this is divinely ordained. Excuse me, means the king will bring out, have the priest bring out the Urim Thummim and find out information. It wasn’t something open to the whole nation, but the king especially, and the leader, if they needed to make a decision. Thank you. We are talking about the normal ways that God would communicate with his people.

Earlier we talked about the contrast between the way God reveals his information to his people through the prophets, primarily contrasted with the abominations in the land of Canaan. We’ve taken a different tack now. We’ve talked about the similarities between the way God reveals himself to his people and some practices in the ancient Near East. We talked about the Urim and the Thumim, a divinely ordained, inductive way of divination, if you will. The other thing we want to mention here briefly are dreams.

One way in which God communicated to people, both Israelites and non-Israelites, was through dreams. And I’ve perhaps given you some examples in your notes there: Jacob, Solomon, Joseph, Israelites, non-Israelites, Bimelech, Gideon, or Gideon overhearing two soldiers, and the Magi in Matthew 2. Now, Numbers 12:6 identifies dreams along with visions, as the way God would speak to a prophet. And we will see Moses is set apart from that a little bit. But this is one of the normal ways in which God would speak his word through a prophet.

Sometimes dreams had to be interpreted. Joseph had to interpret Pharaoh’s dreams, and Daniel had to interpret the dreams of King Nebuchadnezzar. There’s also a downside to dreams in the Bible. They’re fleeting. And so the fleeting nature of dreams is used. Job 20:8. So there is a negative aspect to it. Dreams may have nothing to do with revelation. Ecclesiastes 5:3. They may come from the many cares that you experience in life. So you may be dreaming a lot, and it may have nothing to do with revelation.

Less so now that the fullness of revelation has come. It may be because there’s a lot of stuff going on in your life, a lot of cares, and so. And dreams can be deceptive. In fact, the false prophets of Jeremiah’s day are called false dreamers. They can be deceptive.

Third category we want to talk about are prophets. There is something called intuitive prophecy, speaking a word given to you by God without the use of techniques or devices. Intuitive prophecy is what we find in the Bible.

God speaks to a prophet, speaks his word to a prophet, reveals himself to a prophet. The prophet turns around and speaks those words to God’s people. Intuitive prophecy, it’s not very common in the ancient Near East, but they have found some documents at the city of Mari on the Euphrates River from the 18th century BC that seem to be very similar to what we have in the Old Testament related to intuitive prophecy. The gods speak a word to a prophet, and he speaks that word primarily in that situation, to a king.

So there is a little bit of evidence from the ancient near east of what we call intuitive prophecy. However, this is very different from what we have in the Old Testament. We have very limited information from Mari about this type of prophecy. It is from a limited time period in the Bible. We have a lot of information about this kind of prophecy over a long period of time throughout the history of Israel. There are differences in importance between the stuff you find in Mari and the stuff you find in the Bible at Mari.

They played only a peripheral role. There were these intuitive prophets, along with inductive divination, along with necromancers, along with all kinds of other things that they would use to find out information about the future. But in the Bible, prophecy is really the main way in which God would reveal himself, revealing his word to the prophets, which would then reveal that to his people. So it’s not one among many. It’s the main way that God operated. There are differences in content between Mari and the Old Testament.

The prophets in Mari focused on the welfare of the king, primarily about the king in Israel. The prophets stressed religious, ethical, and national purposes. They were much broader in what their prophecies covered. The prophets in Mari were very optimistic toward the king and sought to placate the king. You can understand why you’d lose your life real easy. The prophets in the Bible admonished the king, preach judgment against the king if he was disobedient to God. Many of them lost their lives. But there was a higher word. There was a higher calling.

There was the Lord who was above the king. Some argue that the prophets at Mari had a consciousness of call, but there’s nothing like what you have in the Bible. And we will look at some calls of prophets. Ezekiel 1, Jeremiah 1. Isaiah, possibly. Isaiah 6. The call of the prophet to proclaim the word from God. The conviction, the strong conviction that the prophets were called by God.

Thus saith the Lord, the constraint put upon the prophets, and we’ll see Jeremiah’s struggle because he did not want to proclaim the word of God to his generation, because it was 90% judgment, but he couldn’t refrain. It was like fire in his bones: that call, that conviction, that constraint of the prophet. He must proclaim the word of Yahweh, and that’s strong in the prophets and lacking in Mari. Plus, you have in the Bible literary creations of the prophets. The prophets’ messages were primarily preached first, most of them, and then they came to be written down.

Then they came to be collected, and we have their words written down for us. That makes them distinct from any other type of prophecy in the ancient Near East. So there may be some similarities between the way God interacts with his people, even related to prophecy, but there are tremendous differences, and those differences really relate. And Walton makes this point a lot in his book. The differences in Israel relate back to the God that Israel worships.

Israel’s God is so different than any of the other gods of the nations, and that drives the difference, and that sets apart Israel from the nations. All right. Comments or questions? If not, we’ll move on to the next lecture. Yes, sir. Mari is just a city in Mesopotamia where they have found some archaeological evidence and documents of this kind of prophetic activity. This audio lecture is brought to you by RTS on iTunesU at the virtual campus of Reformed Theological Seminary.

To listen to other lectures and to access additional resources, please visit us at itunes rts.edu. For additional information on how to take distance education courses for credit towards a fully accredited Master of Arts in Religion degree, please visit our website website at virtual rts.edu.