Biblical Comparison of Witchcraft and Other Sins
The Bible frequently condemns witchcraft and related practices, often equating them with other serious sins such as rebellion, idolatry, and stubbornness. The Old Testament explicitly prohibits various forms of divination and sorcery, while the New Testament includes sorcery among the "works of the flesh" [1, 3, 8].
Old Testament Condemnations of Witchcraft
The term "witchcraft" in Scripture encompasses a range of practices, including necromancy, divination, and sorcery. Easton's Bible Dictionary notes that the "witch of En-dor" (1 Sam. 28) was a necromancer, one who claimed to communicate with the dead [1]. Deuteronomy 18:10-12 lists several abominable practices, including those who practice divination, enchantments, witchcraft, charming, consulting with familiar spirits, wizardry, or necromancy [3]. These practices were considered an abomination to the Lord, and those who engaged in them were to be cut off from the community [3].
One of the most direct comparisons of witchcraft to other sins appears in 1 Samuel 15:23, where the prophet Samuel confronts King Saul for his disobedience. Samuel declares, "For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry" [2]. This verse highlights the severe nature of rebellion and stubbornness in God's eyes, placing them on par with practices explicitly forbidden by divine law.
Several commentators elaborate on the significance of this comparison. John Gill explains that rebellion against God, or disobeying His commands, is as heinous as witchcraft or any form of divination forbidden by God's law, deserving similar punishment [6]. Tyndale House further emphasizes that "rebellion . . . and stubbornness, sins of the heart, are as bad as the sinful practices of idolatrous pagans" [5]. Rashi, a medieval Jewish commentator, interprets Saul's original sin as being compared to sorcery, but his insistence on his innocence as being compared to the more serious sin of idolatry, indicating a compounding of sin [11]. The Targum Yonoson, cited by Rashi, suggests that one who divines demonstrates a removal of trust in God [11].
The Hebrew term for "witchcraft" in 1 Samuel 15:23 is often associated with divination. Torrey's Topical Textbook lists divination as an abominable practice, linking it to various practitioners like enchanters, witches, charmers, wizards, and those who consult familiar spirits [3]. The condemnation extends to the methods used, such as enchantments and sorcery [3].
New Testament Perspectives on Sorcery and Related Sins
In the New Testament, the Greek term for "sorceries" (pharmakeia) often implies the use of drugs or potions in magical practices. Revelation 9:21 mentions "sorceries" among the sins of those who do not repent, with Jamieson, Fausset & Brown noting that this refers to "witchcrafts by means of drugs" [4]. This passage suggests that such practices are "one of the fruits of the unrenewed flesh" and will be repeated by "apostate Christians in the last days" [4]. The book of Revelation also lists "sorcerers" among those who will be outside the heavenly city (Rev 22:15) [4].
Paul's letter to the Galatians also includes "witchcraft" (pharmakeia) in a list of "works of the flesh," alongside other sins such as idolatry, hatred, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, and orgies (Galatians 5:19-21). This inclusion demonstrates that sorcery is considered a manifestation of a life lived apart from the Spirit, grouped with a broad spectrum of moral and relational transgressions.
The damsel with "a spirit of divination" in Acts 16:16 is described as being possessed by an evil spirit, or literally, "having a spirit, a pithon," referencing the heathen god Apollo, who was associated with prophecy [1]. This account illustrates the New Testament understanding of such practices as being rooted in demonic influence rather than legitimate spiritual power.
The Nature of Sin and Its Gravity
The comparison of witchcraft to other sins like rebellion and idolatry underscores a fundamental theological principle: sin is ultimately a rejection of God's authority and a turning away from His will. Aquinas, in his Summa Theologica, discusses the gravity of sin, noting that a sin is greater "according as that against which it is committed is greater" [7]. Sins against God's direct commands, such as rebellion and idolatry, are therefore considered particularly grave.
Aquinas also considers the concept of "temptation of God" as a graver sin than superstition, because it is "more opposed to the reverence due to God" [10]. While not directly equating witchcraft with temptation of God, this framework helps understand why practices that seek power or knowledge outside of God's ordained means are so severely condemned. They represent a fundamental disrespect for divine sovereignty.
Augustine, in his Anti-Manichaean, Anti-Donatist writings, discusses the nature of sin in terms of intention and action. While his specific examples do not directly address witchcraft, his analysis of sin often centers on the heart's disposition and the offense against God's law [9]. The comparison in 1 Samuel 15:23, where rebellion and stubbornness are likened to witchcraft and idolatry, points to the internal disposition of the heart as being as culpable as the outward act. Disobedience, even if it appears less overtly "evil" than sorcery, carries the same weight because it signifies a rejection of God's word [2, 5, 6].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Witchcraft — (1 Sam. 15:23; 2 Kings 9:22; 2 Chr. 33:6; Micah 5:12; Nahum 3:4; Gal. 5:20). In the popular sense of the word no mention is made either of witches or of witchcraft in Scripture. The "witch of En-dor" (1 Sam. 28) was a necromancer, i.e., one who feigned to hold converse with the dead. The damsel with "a spirit of divination" (Acts 16:16) was possessed by an evil spirit, or, as the words are literally rendered, "having a spirit, a pithon." The reference is to the heathen god Apollo, who was regarded as the god of prophecy.”
- I Samuel “I Samuel 15:23 (Webster) — For rebellion [is as] the sin of witchcraft, and stubbornness [is as] iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from [being] king.”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Divination — An abominable practice -- 1Sa 15:23. All who practised it, abominable -- De 18:12. Practised by Diviners. -- De 18:14. Enchanters. -- De 18:10; Jer 27:9. Witches. -- Ex 22:18; De 18:10. Charmers. -- De 18:11. Wizards. -- De 18:11; 1Sa 28:3. Consulters of familiar spirits. -- De 18:11. Magicians. -- Ge 41:8; Da 4:7. Astrologers. -- Isa 47:13; Da 4:7. Sorcerers. -- Jer 27:9; Ac 13:6,8. Necromancers. -- De 18:11. Soothsayers. -- Isa 2:6; Da 2:27. False prophets. -- Jer 14:14; Eze 13:3,6. Effected through Enchantments. -- Ex 7:11; Nu 24:1. Sorcery. -- Isa 47”
- Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 9:21: sorceries--witchcrafts by means of drugs (so the Greek). One of the fruits of the unrenewed flesh: the sin of the heathen: about to be repeated by apostate Christians in the last days, Rev 22:15, "sorcerers." The heathen who shall have rejected the proffered Gospel and clung to their fleshly lusts, and apostate Christians who shall have relapsed into the same shall share the same terrible judgments. The worship of images was established in the East in A.D. 842. fornication--singular: whereas the other sins are in the plural. Other sins are perpet”
- 1 Samuel (Protestant academic) “Tyndale House on 1 Samuel 15:23: 15:23 Rebellion . . . and stubbornness, sins of the heart, are as bad as the sinful practices of idolatrous pagans. • Scripture condemns witchcraft (see study note on Deut 18:10).”
- 1 Samuel (Baptist/Reformed) “John Gill on 1 Samuel 15:23: For rebellion is as the sin of witchcraft,.... Or divination (e), in whatsoever way it was exercised; for there were various sorts of it among the Heathens, and all condemned by the law of God, Deu 18:10. Now rebellion against God, or disobeying his commands, though in things otherwise, were they not forbidden by him, lawful to be done, is as heinous a sin as to be guilty of witchcraft, or any kind of divination forbidden by the law of God, and deserves as sore a punishment: and stubbornness is as iniquity and idolatry: for a man, when he has committed a sin, to ”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Use or Receiving of This Sacrament in General, Art. 5: Article: Whether to approach this sacrament with consciousness of sin is the gravest of all sins? I answer that, As stated in the FS, Question [73], Articles [3],6; SS, Question [73], Article [3], one sin can be said to be graver than another in two ways: first of all essentially, secondly accidentally. Essentially, in regard to its species, which is taken from its object: and so a sin is greater according as that against which it is committed is greater. And since Christ's Godhea”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Fruits of the Holy Ghost, Art. 4: Article: Whether the fruits of the Holy Ghost are contrary to the works of the flesh? I answer that, The works of the flesh and the fruits of the Spirit may be taken in two ways. First, in general: and in this way the fruits of the Holy Ghost considered in general are contrary to the works of the flesh. Because the Holy Ghost moves the human mind to that which is in accord with reason, or rather to that which surpasses reason: whereas the fleshly, viz. the sensitive, appetite dra”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — BOOK XXII. (part 54): the degradation of another, disgraces the purchaser; so that, though the sin would have been greater if Judah had knowingly lain with his daughter-in-law (for if, as the Lord says, man and wife are no more two, but one flesh,(3) a daughter-in-law is the same as a daughter); still, it is plain that, as regards his own intention, he was disgraced by his intercourse with an harlot. The woman, on the other hand, who deceived her father-in-law, sinned not from wantonness, or because she loved the gains of iniquity, but ”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Temptation of God, Art. 4: Article: Whether the temptation of God is a graver sin than superstition? I answer that, Among sins opposed to religion, the more grievous is that which is the more opposed to the reverence due to God. Now it is less opposed to this reverence that one should doubt the divine excellence than that one should hold the contrary for certain. For just as a man is more of an unbeliever if he be confirmed in his error, than if he doubt the truth of faith, so, too, a man acts more against the”
- Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on 1 Samuel 15:23: For defiance is like the sin of sorcery, and stubborness is like the sin of idolatry. And like the penalty for idolatry, so is the penalty for stubborness. 24 Shaul’s original sin was compared to sorcery, but his insisting on his innocence was compared to the more serious sin of idolatry; Shaul was compounding his original sin by insisting on his innocence. Targum Yonoson renders, 'For, as the sin of a people [who divine, so is the sin of any man who disobeys the word of Adonoy] 25 Just as one who divines demonstrates that he removes his trust ”