What ispharmakeiain the Bible?

Practicing witchcraft or soothsaying was also firmly forbidden, as well as the claim of interpreting omens, that is, anything that appeared to be unusual, to which superstition might attach some hidden meaning. One who pretended to have discernment to interpret such things was the victim of satanic deceit. Sorcery, also forbidden, is the practice of delving into spiritism by the use of drugs.

In the N.T., besides the case referred to of the damsel possessed by a spirit of Python, we read of others, such as Simon who used sorcery and bewitched the people of Samaria for a long time, Acts 8:9-11; and Elymas the sorcerer, a Jew who was met with in Cyprus, who perverted the right ways of the Lord. Acts 13:6, 8. These used magical arts (called 'curious arts' in Acts 19:19) and bewitched the people. Another word is used for sorceries in the Revelation, φαρμακεία, which refers to drugs, 'to stupefy with drugs,' and then for any system of sorcery by incantations. Rev. 9:21; Rev. 18:23; cf. Rev. 21:8; Rev. 22:15. Sorcery is classed with the grossest of sins, and is also applied to the professing church in mystical Babylon. The same word is translated 'witchcraft' in Gal. 5:20.

(2) “Witchcrafts,” or “sorceries,” the claim of supernatural power, illicit intercourse with spirits, professed telling of the future. The witch of Endor (1 Sam. 28:7) and Elymas the sorcerer (Acts 13:8) are examples of those who practised “the black arts of witchcraft.” This ancient Canaanitish iniquity was sternly denounced by God, and death was the decreed penalty for those who practised it (Deut. 18:10-12; Lev. 20:27; Ex. 22:18). Sorcerers are classed with dogs, murderers, fornicators, and idolaters as shut out from the heavenly city (Rev. 22:15). Spiritualism is making rapid strides, and soon Christendom will be given over almost wholly to its practice.

Mecashsheph, constantly rendered, in the Septuagint, pharmakos — "one who uses drugs," seems to be the enchanter proper, working through natural things endued, by magical formulae or prayers, with supernatural power.

The word kashaph is 'to use magical formulas or incantations,' 'to practise sorcery.' A witch was not suffered to live. Ex. 22:18; Deut. 18:10; 2 Kings 9:22; 2 Chr. 33:6; Micah 5:12; Nahum 3:4. In 1 Sam. 15:23 the word is qesem, divination. In Gal. 5:20 it is φαρμακεία, sorcery. See DIVINATION.

Acts 19:19. The Greek word signifies 'working round about:' it was with mystifying words and signs that the sorcerers deceived the people, and carried on their incantations. See DIVINATION.

"Witchcraft" (or sorcery), a form of Satanic mischief prevalent in all ages, is rifer in our own than is commonly supposed, and is likely to abound yet more. From Egypt to Babylon the great, and from Pharaoh to the last and proudest of the race of wilful kings, this spirit has been working and will work. It is vastly comprehensive in its range, as well as varied and subtle in its energy, Sometimes declaring openly its true character under the name of spiritualism, it far oftener assumes forms of a less suspected kind. It is at work wherever truth is systematically opposed, and power is ascribed to any other than the living God. It has ruined the Chaldean Babylon, and is written among the chief charges of the Spirit of truth against the city which is called in Scripture "mystery" (Isa. 47:9, 12), and which drinks the wine-cup of the wrath of God (Rev. 18:23; 16:19). It is active at this moment in the palace and the workshop, and is fast hurrying its dupes to their fore-written place (Rev. 21:8).

The next two on the list are idol-worship and witchcraft. How much we see in China of these two works of the flesh. Some people try to tell us these things are not altogether bad; but how much better it is to believe the Word of God, and flee from idolatry (1 Cor. 10:14). And remember the Apostle John's last words in his first epistle are: "Little children, keep yourselves from idols." For we may make other idols than those we see around us in China. My house may become my idol, or my books, or my study, or even my child. Anything that takes the place that God alone should have is an idol. Do not let us think these words have nothing to say to us. And how many persons there are who are what we call "superstitious." There are many things they will not do, because they say it will bring them "bad luck." This all comes under the heading of "witchcraft," and is one of the works of the flesh. Christ has made us free from all such things; let us stand firm in this freedom.

Then come eight bad works towards my brethren. First, enmities. How easy it is to have a spirit of enmity against a brother. He may have wronged us, and we do not forgive; after the enmities come quarrelling. The enmities we may have kept in our heart, but very soon it comes out in an open quarrel. The fault, we think, is all on his side; but when we were children and we quarrelled together, my mother always told us: "It takes two to make a quarrel." We may be certain if we are mixed up in a quarrel, it is because we have yielded to the flesh. Only by pride cometh contention! (Prov. 13:10.) Then comes jealousy, one of the most common things in the heart of man. Then outbursts of anger. We call it "quick-tempered" or "short-tempered," but it is one of the works of the flesh. In 2 Peter 3:9 we read that the Lord is "long-tempered to us-ward." Then self-seeking. In Philippians 2:21 we read: "All seek their own, not the things which are Jesus Christ's." Nearly all the Christians, even of Paul's day, had fallen under the power of this terrible work of the flesh. There was one young man who was exempt, and that was Timothy; so we might see that there is a way not to put into effect even this work of the flesh.

The works of the flesh are solemnly and fully enumerated, and in such a manner as to mark the holy hand of the Spirit of God. "Now the works of the flesh are manifest, which are [these; adultery], fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envying, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have told you in time past, that they which do such things shall not inherit the kingdom of God" (v. 19-21). Who but the Spirit of God would have given the unholy list thus? Who but He would have placed wrath, variance, etc. in the same category with such notoriously vile offences as fornication, murders, and drunkenness? Man would have classified them, arranging them in the order in which they appeared heinous in his sight. Offences that are lesser, in human judgment, would have been placed in one class, and bolder sins in another. But not so the Holy Spirit. He traces all to the one root. Whether it be murder or strife, sect-making (for such is the meaning of "heresies"), or emulations (which may even happen among brethren), all comes from the flesh, which is incurably evil, whether in the saint or the unregenerate sinner. In like manner the Lord Jesus exposed the heart of man to His disciples in Matt. 15:19. All evil flows thence. The spring being impure, all that flows from it is offensive to God.

(Vv. 19-21.) In the remaining verses of the chapter the Apostle contrasts the works of the flesh with the fruit of the Spirit. It would appear that he sums up the works of the flesh under seven heads: Firstly, he refers to the lusts of the flesh, "fornication, uncleanness, licentiousness" (N.Tn.) Secondly, the superstition of the flesh, "idolatry" and "sorcery": Thirdly, the malice of the flesh, "hatred," leading to "strifes": Fourthly, the jealousy of the flesh, "jealousies," leading to "angers" and "contentions" Fifthly, the reasoning of the flesh, leading to "contentions, disputes" and "schools of opinion": Sixthly, the self-love of the flesh, leading to "envyings" and "murders" Seventhly, the worldly indulgence of the flesh, leading to "drunkenness, revellings, and such like."