24Oct

Missional Living – Marriage and Ministry Advice (Acts 18:18-28)

by Roderick Barnes Discipleship, Evangelism, Missional Living

¹⁸ So Paul still remained a good while. Then he took leave of the brethren and sailed for Syria, and Priscilla and Aquila were with him. He had his hair cut off at Cenchrea, for he had taken a vow. ¹⁹ And he came to Ephesus, and left them there; but he himself entered the synagogue and reasoned with the Jews. ²⁰ When they asked him to stay a longer time with them, he did not consent, ²¹ but took leave of them, saying, “I must by all means keep this coming feast in Jerusalem; but I will return again to you, God willing.” And he sailed from Ephesus.

²² And when he had landed at Caesarea, and gone up and greeted the church, he went down to Antioch. ²³ After he had spent some time there, he departed and went over the region of Galatia and Phrygia in order, strengthening all the disciples.

²⁴ Now a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the Scriptures, came to Ephesus. ²⁵ This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things of the Lord, though he knew only the baptism of John. ²⁶ So he began to speak boldly in the synagogue. When Aquila and Priscilla heard him, they took him aside and explained to him the way of God more accurately. ²⁷ And when he desired to cross to Achaia, the brethren wrote, exhorting the disciples to receive him; and when he arrived, he greatly helped those who had believed through grace; ²⁸ for he vigorously refuted the Jews publicly, showing from the Scriptures that Jesus is the Christ.

Headed Home (Acts 18:18-21) —

Priscilla is listed before Aquila in Acts 18:18. If we use the Nestle Aland United Bible Society (NU) text, she is also listed first in Acts 18:26. The Textus Receptus, a sixteenth-century printed Greek text based primarily on a relatively limited group of later Byzantine manuscripts, has Aquila listed first. Luke says, in effect, the wife and husband accompanied Paul. Later in Acts 18:26, if we use NU as a basis for translation (NIV, NASB, NLT, CSB, HCSB, ESV, NRSVue, LEB, NIrV), he says that the wife and husband heard the preaching of Apollos and then took him aside to explain the way of God more accurately. NKJV and KJV read “Aquila and Priscilla.”
The term brethren in Acts 18:18, as a way of referring to the people being left behind, indicates that some of the people in Corinth have become Christ followers; they are now regarded as family in Christ.
In the text it says that Paul sailed for Syria. It took me a while to realize that Syria is the region that includes Antioch, Damascus, and Caesarea. By saying that Paul sailed for Syria, Luke is saying that the apostle is homebound.

Figure 1: Paul is sailing for Syria because he is homebound. Although he was stop in Judea to attend the feast in Jerusalem, he is returning to his sending church in Antioch. That church is in Syria.

Cenchrea (or Cenchreae) was Corinth’s eastern seaport on the Saronic Gulf, in the Roman province of Achaia. Luke’s reference to Paul’s haircut functions as a parenthetical explanation: before sailing, Paul had his hair cut because he had taken a vow (Acts 18:18). The association between a vow and uncut hair recalls the Nazirite regulations of Numbers 6:1–21. However, the prescribed completion of the Nazirite vow involved offerings and shaving at the sanctuary (Numbers 6:13–20, especially verse 18). Paul’s cutting of his hair occurred at Cenchrea. While we should exercise caution in identifying the precise nature of his vow, in the context of the ministry in Corinth and in proximity to the earlier promises of the Lord, we may infer. Infer what? The Lord had promised Paul His presence and protection in Corinth (Acts 18:9–10); we may infer that Paul’s vow expressed gratitude for that assurance or a special dedication to the work entrusted to him. Its connection with his departure makes such a reading possible and even likely.

This was probably not a formal Nazirite vow, which could not properly be undertaken outside the Holy Land, but a private vow, the fulfilment of which was an act of thanksgiving—possibly for the divine promise of verse 10, which had been confirmed by his preservation from harm throughout his Corinthian ministry. (Bruce, 1988, p. 355)

Paul is en route to Jerusalem; he is determined to keep the coming feast. On his way he stops in the city of Ephesus and goes into the synagogue. Paul’s stated principle was that the gospel is “for the Jew first and also for the Greek” (Romans 1:16). His missionary practice reflected that priority: upon entering a city, he ordinarily began by proclaiming Christ in the synagogue (Acts 13:5, 14–16, 46; 14:1; 17:1–2, 10, 17; 18:4). We see this pattern again in Acts 18:19, when he enters the synagogue at Ephesus and reasons with the Jews. But more than a principle is at work; there is a guiding Presence. The Holy Spirit directs Paul’s missionary work (Acts 16:6–10). The apostle is spiritual or Spirit-led. Christ lives in him (Romans 8:14; Galatians 2:20). Paul’s practice of going to the Jews first reflects the priority expressed in Jesus’ own ministry: “the lost sheep of the house of Israel” (Matthew 10:5–6; 15:24). He continues to press on that priority as He lives through Paul.
The Apostle Paul Has Left the Building – The Jews of the synagogue asked Paul to stay; but he would not consent (Acts 18:20). He had to make it to the coming feast. The feast is unspecified; Paul could have been trying to get back to Jerusalem for Passover. Because the words “I must be all means keep this coming feast in Jerusalem” are absent from the NU text, the identity of the feast should not carry interpretive weight. What matters is that the apostle to the Gentiles has left Ephesus after only reaching out to the Jews. In the absence of this great man of God, how is the ministry going to work?

Return to Worship in Jerusalem, Report in Antioch, and then Back to Work (Acts 18:22-23) — Luke and the Gospel writers commonly describe travelers as going up to Jerusalem (Luke 2:42; 19:28; Acts 11:2; 15:2) and down from Jerusalem to other places (Luke 10:30; Acts 8:5; 15:30). This convention helps explain Luke’s compressed account in Acts 18:22: after landing at Caesarea, Paul went up and greeted the church, indicating a visit to the fellowship in Jerusalem. He then left Jerusalem and is described as having gone down to Antioch. At last, the apostle is back where he began his second missionary journey (Acts 15:35–41).

There was much to share about what had taken place. We can imagine that, in the midst of much teaching, he related the high points of the journey:

Location	Scripture	Paul’s Account
Antioch in Syria	Acts 15:36–41	I proposed revisiting the churches. After Barnabas and I disagreed over taking John Mark, I chose Silas and departed. We traveled through Syria and Cilicia, strengthening the churches.
Derbe and Lystra	Acts 16:1–5	I recruited Timothy to accompany us. As we traveled, we delivered the Jerusalem council’s decisions and strengthened the churches.
Troas	Acts 16:6–10	The Holy Spirit prevented us from preaching in Asia and entering Bithynia. At Troas, I received a vision of a Macedonian man asking for help. We concluded that God had called us to preach in Macedonia.
Samothrace and Neapolis	Acts 16:11–12	We sailed from Troas through Samothrace to Neapolis, then traveled inland to Philippi.
Philippi	Acts 16:13–40	We proclaimed the message, and Lydia believed and welcomed us into her home. I commanded a spirit of divination to leave an enslaved girl. Silas and I were beaten and imprisoned, but God opened the prison doors. The jailer and his household believed. After learning that we were Roman citizens, the magistrates came and asked us to leave.
Amphipolis and Apollonia	Acts 17:1	We passed through these cities on our way to Thessalonica.
Thessalonica	Acts 17:1–9	I reasoned from the Scriptures in the synagogue on three Sabbaths, explaining that the Christ had to suffer and rise from the dead. Some Jews and many Greeks believed, but our opponents attacked Jason’s house. The believers sent us away by night.
Berea	Acts 17:10–14	We entered the synagogue, where our hearers received the message eagerly and examined the Scriptures daily. Many believed. When opponents came from Thessalonica and stirred up trouble, the believers sent me away, while Silas and Timothy remained.
Athens	Acts 17:15–34	Distressed by the city’s idolatry, I reasoned in the synagogue and marketplace. I also addressed the Areopagus, proclaiming the Creator, calling for repentance, and declaring the resurrection. Some mocked, others wanted to hear more, and some believed.
Corinth	Acts 18:1–17	I worked with Aquila and Priscilla and reasoned in the synagogue. After opposition, I taught next door in the house of Justus. Crispus and many Corinthians believed. The Lord encouraged me to keep speaking, and I remained eighteen months teaching God’s word. When my opponents brought me before Gallio, he dismissed their accusation.
Cenchrea	Acts 18:18	I had my hair cut because of a vow. Accompanied by Priscilla and Aquila, I sailed toward Syria.
Ephesus	Acts 18:19–21	I entered the synagogue and reasoned with the Jews. Although they asked me to stay longer, I declined, promising to return if God willed. I departed, leaving Priscilla and Aquila there.
Caesarea	Acts 18:22	I landed at Caesarea and continued inland.
Jerusalem	Acts 18:22	I went up and greeted the church.
Antioch in Syria	Acts 18:22	I went down to Antioch, returning to the church from which I had departed on this journey.

Paul is an apostle (ἀπόστολος, apostolos) — one sent. He has been called to go. And so, after returning to Antioch and spending time with his sending church, he departs again. Where does he go? Through the regions of Galatia and Phrygia, strengthening (ἐπιστηρίζων, epistērizōn) all the disciples (Acts 18:23), including those in churches established during his first missionary journey.

Paul goes back to the people that have heard and believed, to churches that were previously planted, and to saints he has not seen in a while. His ministry is more than decisions and baptisms. He is engaged in the larger and longsuffering work of leading people to faith, helping them hold on to their commitment, and promoting growth. He is actually headed toward Ephesus (Acts 19:1); he said that he would return them them if God was willing (Acts 18:21). A more direct route to the Ephesians would have been to sail from Antioch to Ephesus. But the man of God is not finished with the work that was begun on his first missionary journey.

He returned to his former fields and further ministered to the churches there. A journey to Ephesus by sea would have been much easier. The foot journey from Antioch to Ephesus was well in excess of 1,000 miles. Paul set a notable example of the importance of continued nurture of new converts. (Polhill, 1992, 395-396)

When I examine my life in the light of this passage a question is raised: Is there anyone that the Lord used me to bring to Him that I should now visit to strengthen?

Apollos Message – Excellent but Incomplete (Acts 18:24-25) — Luke now returns to Ephesus to describe what happened after Paul’s departure. Priscilla and Aquila had remained there, and in the synagogue they heard a dynamic speaker—Apollos. An Alexandrian-born Jew, he was eloquent (λόγιος, logios) and mighty in the Scriptures (δυνατὸς ἐν ταῖς γραφαῖς, dynatos en tais graphais). When Apollos began to expound the scriptures there, the couple heard him and were greatly impressed by the learning and skill which he devoted to the defense of what he knew about the gospel gospel.

For all gospel preachers, calling people to repentance is a major part of the presentation (Jews – Acts 2:38; 319; 5:31; Gentiles – 11:18; 17:30; Everyone – 20:21; Luke 24:47). But it is not enough to appeal for change. There must be the good news of forgiveness and favor through faith in Christ, the better baptism of the Holy Spirit for those that receive Jesus, and the mission of living for Jesus.

Marriage and Ministry Advice (Acts 18:26-28) — However, as they listened, they became aware of some gaps in his knowledge: he knew only the baptism of John. To be sure, Apollos was accurate in what he preached; but he was also incomplete. So they took their brother aside to help him. Out of public view they set forth “the way of God” to him more accurately. The investment of the apostle Paul was beginning to show a return; their time with Paul had culminated in their ability to teach others. This is the aim of discipleship. And we should appreciate and imitate their approach to dealing with deficiency. Bruce says it well:

But Priscilla and Aquila’s procedure was admirable: how much better it is to give such private help to a teacher whose understanding of his subject is deficient than to correct or denounce him publicly! (Bruce, 1988, p. 360)

They may have been left with a commission. Luke does not say whether or not Paul enjoined them to continue his work. Whether the apostle did or not, the mission of helping with evangelism and discipleship was theirs. Why? Because they are people surrendered to Jesus (Matthew 28:18-20); with or without Paul they have a calling to do what they can to make disciples. And together, the bride and groom cast a vision for every marriage comprised of Jesus followers. In them the goal of God for creating the first couple is clearly seen. Priscilla and Aquila collaborate as Christ followers for the glory of God, for the good of His people, and specifically in the cause of Christ. Their marriage matters because it becomes a means for making the message known. Here is what they are saying to us:

Our marriage is more than a sacred symbol of Christ and His Church. We work. See us working together to win the lost and fan the flame of our fellow Jesus follower. In our union we endeavor to encourage evangelism and humbly offer correction when someone’s ministry could be improved.

And then what must we say about Apollos? Look at what the passage says:

Eloquent or Learned: LOGIOS (λόγιος) — The Greek adjective logios can describe an accomplished speaker or a learned, educated person. In Acts 18:24, Luke presents Apollos as someone gifted in communication and intellectual engagement. This is the only occurrence of logios in the Greek New Testament.
Mighty or Capable: DYNATOS (δυνατός) — The phrase dynatos ōn en tais graphais (δυνατὸς ὢν ἐν ταῖς γραφαῖς) means “being mighty in the Scriptures.” Apollos was not merely polished in speech; he was capable of understanding, reasoning from, and defending the Scriptures. In Acts 18:28 he powerfully demonstrated from the Scriptures that Jesus is the Christ.
Teachable Teacher: HUMILITY — Acts 18:25–26 says Apollos taught accurately concerning Jesus but knew only the baptism of John. His instruction was therefore incomplete. Priscilla and Aquila took him aside and explained the way of God more accurately. The narrative portrays him as receptive to further instruction, despite his considerable abilities. The passage does not explicitly detail everything he knew or did not know about the Holy Spirit, so we should avoid overstating that point.

Apollos stands apart from what we normally see in great speakers; this great teacher is still teachable. Apollos had the eloquence to communicate effectively, the scriptural competence to argue convincingly, and the humility to be taught more accurately. His gifts did not make him unteachable; his teachability made his gifts increasingly useful in ministry. Eloquence can make a message compelling. Biblical competence gives it substance. Humility keeps the messenger growing in truth.

Questions for Consideration and Action Items

References

Bruce, F. F. (1988). The Book of the Acts (p. 355). Wm. B. Eerdmans Publishing Co.

Polhill, J. B. (1992). Acts (Vol. 26, pp. 395–396). Broadman & Holman Publishers.

21Oct

Jesus Followers and The Occult

by Roderick Barnes Uncategorized

On The Occult

1 Preface

The Jesus follower faces a growing need for biblical guidance in dealing with the occult. Why? Because the occult is being aggressively pushed into our lives. It is smuggled in via movies, music, television, video games, and social media. In each of these outlets the occult is increasingly present as witchcraft, divination, communication with the dead, and other practices expressly forbidden in Scripture. In our culture these activities are depicted as harmless entertainment, paths to self-discovery, socially normal, or sources of power. Not seeing it yet? Here are a few examples of how the occult is already being promoted in our culture:

Type	Title	How it involves the occult
Movie	Hocus Pocus	Features witches brought back from the dead, spellcasting, and supernatural powers within a comedic Halloween adventure. (movies.disney.com)
Movie	Practical Magic	Centers on sisters who practice witchcraft, including love spells and curses. Connects their magical abilities with family, sisterhood, and personal empowerment. (people.com)
Movie	Harry Potter film series	Centers on students learning witchcraft and wizardry, including spellcasting, potions, and divination. Its fictional world presents magical powers as abilities employed by both heroes and villains.
Music	“Voodoo”—Godsmack	The music video depicts witches performing a ritual with swords and features witchcraft practitioner Laurie Cabot and members of her coven. (en.wikipedia.org)
Music	“willow”—Taylor Swift	Performances feature cloaks, glowing orbs, and choreography evoking a gathering of witches. Swift described the staging as “a very witchy performance.” These theatrical elements do not establish that an actual spiritual ritual occurred. (people.com)
Television	Chilling Adventures of Sabrina	Combines teenage life with witchcraft, spells, demons, and a family connection to the Church of Night. Netflix explicitly describes the series as involving the occult and witchcraft. (media.netflix.com)
Television	American Horror Story: Coven	Centers on a community of witches, making witchcraft and supernatural power central to its characters and storyline. (www.fxnetworks.com)
Television	That’s So Raven	Centers on a teenager who experiences psychic visions of the future and acts on them. The series presents psychic foreknowledge within everyday teenage life with comedic flair. While the character Raven does not deliberately consult spirits to obtain her visions, the actress Raven-Symone does (Ng, 2023). Specifically, she said: She believes in psychics and thinks people can access information through energy fields. She experiences what she describes as visions, involving scenes in another dimension. She has been in contact with “spirit guides” since age seven, and described meditation as helping those guides assist her.
Social media	TikTok—WitchTok	Hosts communities sharing spell tutorials, tarot readings, and instruction in contemporary witchcraft. Viewers can move from watching content to attempting the practices themselves. (www.wired.com)
Social media	Instagram—witchcraft and tarot accounts	Some accounts promote tarot readings, spellcasting, and witchcraft instruction alongside lifestyle content. The concern involves these particular accounts and activities. (linktr.ee)
Annual event	Halloween—occult observances	Some celebrations incorporate fortune-telling, divination, or rituals associated with Samhain. Participation in these practices should be distinguished from wearing costumes or distributing candy. (en.wikipedia.org)
Annual event	Día de los Muertos—Day of the Dead	Some observances include offerings intended to welcome returning spirits of deceased relatives. Seeking interaction with departed spirits should be distinguished from remembering and honoring deceased loved ones. (americanhistory.si.edu)

Table 1: Occult Themes and Practices in Contemporary Media and Observances

As these practices become increasingly acceptable in our social circles, believers are being asked to endorse them, engage in them, and ignore the fact that God says these activities are paths to serious problems involving ancient evils.

But how close are you to the occult? Some of us are closer than we realize. In fact, after reading this book, you may come to see that you are actively involved. The company socials, school events, and some of our family traditions are lightly laced or heavily laden with spiritual activities that God has said we are to avoid.

But why? That is, to what end does God ask us not to be involved in the occult? What is wrong with a little magic? Because He cares and He knows that these seemingly light hearted and empowering activities are actually gateways to ungodly living and invitations to spirits no one in their right mind wants to have in their life.

He cares and that is why, through the words of the Bible, God discloses do and don’ts of spiritual activities. The don’ts are not Divine attempts to kill innocent joys, prevent prosperity, eliminate other avenues to enlightenment, and suppress self discovery. God’s prohibitions are expressions of His complete knowledge about the true nature of things and His love for His people (Deuteronomy 18:9–14). It is His care or love for people that moved Him to speak through various prophets against the occult. He wanted people then and now to know that nothing good will come from engaging the spiritual realm without Him.

This book is about helping the reader develop discernment about forbidden spiritual activities being promoted and practiced all around us. How will we get that discernment? Through prayerful consideration of what the Bible says about the occult and using that counsel to assess what we are seeing and being offered.

Through discernment the Jesus follower recognizes what can be accepted and even used for reaching people with God’s gospel of salvation, what must be watched carefully and tested, and what must be vigorously rejected. This study seeks to equip believers to understand the occult, recognize why God forbids involvement, and respond faithfully to a world that is commending to us ways of getting ahead using the spiritual realm without God.

God’s people are to get spiritual guidance for life through approved sources, to be satisfied in His provisions when dealing with difficulties and pursuing success, and to worship Him alone.

2 Understanding the Occult and God’s Prohibition

This chapter will equip the reader to recognize the occult and understand God’s prohibition on involvement. We will define occult practices and, through an examination of Deuteronomy 18:9–14, learn to identify contemporary expressions of the occult happening around us.

We will also learn to distinguish actual occult activity from stage illusions, fictional portrayals, harmless objects, and helpful practices. The questions guiding this part of our learning will be: What does this activity involve? What does it claim to accomplish? And does participation conflict with God’s revealed will?

Chapter Objectives

Define the occult and recognize its practices.
Examine Deuteronomy 18:9–14 to identify prohibited practices and their contemporary expressions.
Distinguish occult involvement from stage illusions, fictional portrayals, and helpful practices.

2.1 What is the occult? (Deuteronomy 18:9-14)

⁹ “When you come into the land which the Lord your God is giving you, you shall not learn to follow the abominations of those nations. ¹⁰ There shall not be found among you anyone who makes his son or his daughter pass through the fire, or one who practices witchcraft, or a soothsayer, or one who interprets omens, or a sorcerer, ¹¹ or one who conjures spells, or a medium, or a spiritist, or one who calls up the dead. ¹² For all who do these things are an abomination to the Lord, and because of these abominations the Lord your God drives them out from before you. ¹³ You shall be blameless before the Lord your God. ¹⁴ For these nations which you will dispossess listened to soothsayers and diviners; but as for you, the Lord your God has not appointed such for you.

In this passage Moses is nearing the end of his time as leader of Israel. Soon the nation will be led by his assistant Joshua the son of Nun (). Under Joshua’s leadership Israel will begin to enter and take the land that has been promised. When the entering and taking starts to happen, the people of the nation of Israel are not to continue in the hated activities of the nations being dispossessed (Deuteronomy 18:14). God calls the activities that were being practiced by the nations being thrown out abominations. What are the abominations? They are detestable things.

2.1.1 The Practices God Prohibits

2.1.1.1 Child Sacrifice

Hebrew: מַעֲבִיר בְּנוֹ־וּבִתּוֹ בָּאֵשׁ, maʿavir beno uvitto baʾesh

Description: Making one’s son or daughter pass through fire (Deuteronomy 18:10) is a way of describing an ancient practice of sacrificing a child to a false god in order to gain favor with that illegitimate deity. In the case mentioned in the passage above, the son or daughter would be given to the god as a burn offering. The wider biblical context speaks forcefully against the practice of sacrificing children to other gods (Leviticus 18:21; Deuteronomy 12:31; Jeremiah 7:31; 19:5; 32:35; Ezekiel 16:20-21).

Contemporary example: Consider a person who kills a child as a ritual offering in the belief that a spirit will grant wealth, protection, or success. We may be quick to say that this is not a modern day practice. Not true. This is still taking place in other countries and the United States.

Documented case	What the evidence establishes
Uganda, 2024 killing; 2026 conviction	Eleven-year-old Oliver Namanda was killed in Kiboga District. Daily Monitor reports that Madina Nakyeyune was convicted of murder, human sacrifice, and aggravated child trafficking and sentenced to 32 years. The court relied on circumstantial evidence, including DNA analysis and police tracking. A co-defendant was acquitted. (Wandera, 2026)
Uganda, Supreme Court case decided in 2017	The Ugandan prosecution service’s case resource describes a toddler supplied to a ritual practitioner for sacrifice in a transaction involving promised money. The case concerned aggravated trafficking in children. (Office of the Director of Public Prosecutions, 2017)
Elyse Pahler, 15—California, 1995	Three teenage boys killed Pahler in what investigators described as a planned sacrifice to Satan, believing it would improve their musical abilities. All three pleaded no contest to first-degree murder and received sentences of 25 or 26 years to life (Fountain, 2025).
Chase, Hunter, and Clayton Doerman, ages 3, 4, and 7—Ohio, 2023	Their father, Chad Doerman, killed them and pleaded guilty in 2024. Police-interview footage released in 2026 shows him claiming that he acted “for God” and discussing sacrifice and a supposed divine test. His statements establish his claimed justification, rather than a judicial finding of an occult motive (LeBus & Harry, 2026).

Table 2: Documented Child Killings Involving Sacrificial Motives or Claims

You will say these are isolated cases. However, when we kill unborn children in order to make ourselves more suitable for a career or to prevent the inconvenience of an unwanted pregnancy, we are practicing child sacrifice — an abomination to the Lord. They offered their children to Molech; we offer our children to Career, Material Gain, and Convenience.

Child Sacrifice — offering a child’s life to a deity or spiritual power in an attempt to obtain favor, protection, prosperity, or some other desired benefit. Its practitioners treat the child’s death as an offering through which they hope to secure spiritual assistance or personal advantage. This practice is occult because it seeks benefits from the spiritual realm through an act God expressly forbids. Children bear His image; they are persons to be protected, not offerings to be exchanged for a better life. Scripture describes the sacrifice of children to false gods as sacrificing them to demons and condemns it as the shedding of innocent blood (Leviticus 18:21; Deuteronomy 12:31; Psalm 106:37–38; Jeremiah 19:5).

2.1.1.2 Witchcraft / Divination

Hebrew: קֹסֵם קְסָמִים, qosem qesamim

Description: Practicing divination: seeking hidden knowledge or guidance through forbidden spiritual methods. The NKJV renders this broad expression witchcraft (Numbers 22:7; Joshua 13:22; Ezekiel 21:21–23).

Contemporary examples: In our world this can be seen in using astrology, Tarot Cards, Ouija boards, and other things to get insights for living. The contemporary example occurs when someone considers consulting a Tarot reader before deciding whether to marry, change jobs, or move. The cards are treated as a source of hidden spiritual guidance rather than as ordinary illustrations. Instead of seeking guidance from God the person using the Ouija board, astrology, Enneagram, or Tarot card is after helpful insight without acknowledging the source of wisdom. But what are these things?

Item or practice	Description and modern use
Tarot Cards	Illustrated cards interpreted as revealing hidden information, future possibilities, or guidance for decisions and relationships. Tarot originated as a card game in fifteenth-century Europe. Its systematic use for occult divination developed in late eighteenth-century France and became increasingly popular during the nineteenth century. (www.themorgan.org)
Ouija Boards	Boards displaying letters, numbers, and words such as “yes” and “no.” Participants rest their fingers on a movable pointer, called a planchette, and interpret its movements as messages, often attributed to spirits or deceased people. Modern talking boards emerged during the 1880s; commercial Ouija production began in 1890, followed by a U.S. patent in 1891. Companies: Hasbro owns the Ouija trademark and has marketed its own editions; Winning Moves Games produces the Classic and Salem editions. Retailers: Classic Ouija boards are listed through Walmart.com, Michaels.com (online only), and Winning Moves’ own website. Local store inventory varies. (guides.loc.gov)
Astrology and Horoscopes	The interpretation of celestial positions and movements as indications of personality, compatibility, future events, or appropriate times for decisions. Astrology is ancient, but its familiar mass-market form—newspaper and magazine horoscopes organized around birth signs—became popular during the 1930s. R. H. Naylor’s 1930 horoscope for Princess Margaret helped launch the modern newspaper astrology column. (www.newyorker.com)
Enneagram	A nine-type personality system used for self-understanding, relationships, and, in some settings, spiritual guidance. Modern Use: G. I. Gurdjieff introduced the symbol into his esoteric teaching in the early twentieth century; Oscar Ichazo developed the personality system in the 1960s, and Claudio Naranjo expanded and disseminated it in the 1970s. Occult Connections: Mitchell Pacwa’s historical critique links its development to Gurdjieff’s occult numerology and Ichazo’s claimed guidance from spiritual entities, including “Metatron” and an interior master called the “Green Qu’Tub.” The Enneagram Institute independently acknowledges the system’s modern development and mystical influences. (Pacwa, 2009; The Enneagram Institute, n.d.).

Table 3: Tools and Practices Used to Seek Hidden Knowledge or Guidance

Because it is used so often in Christian circles, you may be surprised to see the Enneagram in Table 3. But look at where it came from. Claudio Naranjo, a principal developer of the Enneagram’s personality descriptions, stated:

“Much of what is now in the Enneagram literature came to me by automatic writing.” (Naranjo, n.d.)

The Enneagram’s origins raise concerns beyond its association with mysticism. Claudio Naranjo attributed much of its personality literature to “automatic writing,” a practice historically associated with spiritualist mediumship and purported messages from spirits. This connects its development with a method also found in the world of séances and spirit communication, rather than simply with conventional personality research.¹

The biggest problems with the Enneagram are (1) its occult origins and (2) the authority people give it. People use it to discover who they are and decide how they should live. When its personality categories become the controlling explanation of their identity and the deciding voice in their choices, it functions as a sovereign guide and sage counselor in a life that should be directed by God and His revealed word (Proverbs 3:5–6; Psalm 119:105; Colossians 2:8–10).

So then, what is witchcraft or divination? Here below I have a definition for you.

Witchcraft or divination — seeking hidden knowledge or guidance through forbidden spiritual methods. Its practitioners use tools such as Tarot cards, Ouija boards, and astrology to obtain information that promises an advantage in daily life or insight into what lies ahead. These tools and the techniques for using them are occult because, in forbidden attempts to get information from the spiritual realm, they facilitate (1) the entry of demons into the lives of people that use them, (2) possession of the body or parts of the body used in the practices, and (3) deceptions aimed at (i) distracting people from trusting Jesus and (ii) destroying lives (Acts 16:16-18; 1 Corinthians 10:20-21; John 10:10).

2.1.1.3 Soothsaying and Omen Interpretation

Hebrew: מְעוֹנֵן, meʿonen (soothsaying); מְנַחֵשׁ, menaḥesh (omen interpretation)

Description: These related practices seek hidden information or guidance through occult observation and the interpretation of signs. Soothsaying claims to discern hidden information or future events (Leviticus 19:26; 2 Kings 21:6; Isaiah 2:6; Micah 5:12). Omen interpretation reads events or signs as supernatural indications of hidden realities or future outcomes (Genesis 44:5, 15; Leviticus 19:26; 2 Kings 17:17). The terms are considered together here because their functions overlap.

Both soothsaying (claiming the ability discern hidden information or future events) and omen interpretation (treating events or signs as supernatural messages) seek knowledge that promises an advantage in daily life or insight into what lies ahead. These practices are occult because they pursue spiritual guidance through means God has forbidden. The information obtained through these occult practices may be accurate, but the sources are not good. Their practitioners direct people to trust predictions and signs rather than Jesus and His revealed word.

Contemporary examples: Consider someone paying for a psychic forecast and arranging important decisions around its predictions. Another example is treating the appearance of a bird or a repeated number as a supernatural instruction to accept an offer or end a relationship. In both cases, the person treats the prediction or sign as a source of hidden knowledge and gives it authority to direct a decision.

2.1.1.4 Sorcery and Spell Conjuring

Hebrew: מְכַשֵּׁף, mekhashshef (sorcerer); חֹבֵר חָבֶר, ḥover ḥaver (spell conjurer)

Description: These related practices seek to produce effects or influence people and circumstances through magical arts. A sorcerer practices such arts to obtain supernatural results (Exodus 7:11; 22:18; 2 Chronicles 33:6; Malachi 3:5). An example of sorcery is seen in the conflict between Team Moses and Team Pharoah. God gives Aaron, the brother and speaker for Moses, the miracle of turning an ordinary wooden rod into a serpent. The power to make this happen came from the Lord. In the conflict between Team Moses and Team Pharoah, the magicians show that they can do the same thing. Through their enchantments their rods became serpents on the ground.

⁸ Then the Lord spoke to Moses and Aaron, saying, ⁹ “When Pharaoh speaks to you, saying, ‘Show a miracle for yourselves,’ then you shall say to Aaron, ‘Take your rod and cast it before Pharaoh, and let it become a serpent.’ ” ¹⁰ So Moses and Aaron went in to Pharaoh, and they did so, just as the Lord commanded. And Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent. ¹¹ But Pharaoh also called the wise men and the sorcerers; so the magicians of Egypt, they also did in like manner with their enchantments. Exodus 7:8–11 (NKJV)

The work of Aaron was a miracle (Exodus 7:10); the power to do this supernatural work came from God and was approved. When the seemingly identical work is done by the magicians, the reader is beholding sorcery. The transformation of their rods into serpents was also supernatural. But it was accomplished through means (enchantments) not approved by God (Exodus 7:11).

A spell conjurer casts spells or employs enchantments intended to exert magical influence (Psalm 58:4–5; Isaiah 47:9, 12). The terms sorcerer and spell conjurer are considered together here because spell casting is closely related to the broader practice of sorcery, while retaining the distinction between the two Hebrew expressions.

Sorcery and Spell Conjuring — manipulation of people and things to achieve otherwise unlikely or supernatural outcomes. These practices are occult because they achieve their ends using power and processes that have not been approved by God to gain or keep controlling influence (2 Thessalonians 2:9-10; Revelation 16:13-14; 19:20).

Contemporary examples: Consider someone purchasing a ritual service advertised as able to compel affection, harm a rival, or secure prosperity through supernatural power. Another example is repeating an incantation over a charm, believing the spoken formula will bind another person or provide supernatural protection. Both involve trusting magical practices to influence people or circumstances.

2.1.1.5 Medium, Spiritist, and Caller of the Dead

These three related terms describe seeking counsel through claimed communication with spirits. Their meanings overlap, but each highlights an aspect of the practice.

Medium: A person who claims to act as an intermediary between people and spirits. The Hebrew phrase שֹׁאֵל אוֹב, shoʾel ʾov, emphasizes consulting a spirit or medium for information or assistance (Leviticus 19:31; 20:6; 1 Samuel 28:7–8; 1 Chronicles 10:13–14).
Spiritist: A practitioner associated with a spirit or with claimed supernatural knowledge. The Hebrew term יִדְּעֹנִי, yiddeʿoni, is closely associated with mediumship; its precise distinction from “medium” is uncertain (Leviticus 19:31; 20:27; 2 Kings 23:24; Isaiah 8:19).
Caller of the Dead: One who seeks information or assistance from the dead—a necromancer. The Hebrew expression דֹרֵשׁ אֶל־הַמֵּתִים, doresh ʾel-hammetim, identifies the dead as those being consulted (1 Samuel 28:8–19; Isaiah 8:19; 1 Chronicles 10:13–14).

To get an idea of what a medium is we should consider an example from Scripture. The story that serves is from an episode in the life of Israel’s first human monarch – King Saul. The king is going into battle with a nation called the Philistines and is feeling unsure of his chances. In fact, when Saul saw the Philistine army, he was afraid. The LORD did not answer his inquiries, so Saul sought a medium; previously he had expelled mediums and spiritists from the land. Disguising himself, he asked the woman at En Dor to bring up someone he would name (1 Samuel 28:5–8).

⁵ When Saul saw the army of the Philistines, he was afraid, and his heart trembled greatly. ⁶ And when Saul inquired of the Lord, the Lord did not answer him, either by dreams or by Urim or by the prophets. ⁷ Then Saul said to his servants, “Find me a woman who is a medium, that I may go to her and inquire of her.” And his servants said to him, “In fact, there is a woman who is a medium at En Dor.” ⁸ So Saul disguised himself and put on other clothes, and he went, and two men with him; and they came to the woman by night. And he said, “Please conduct a séance for me, and bring up for me the one I shall name to you.” 1 Samuel 28:5–8

This passage illustrates a medium’s claimed role as an intermediary between the living and the dead. Saul’s request also exposes the temptation behind consulting one: fear and the desire for guidance can move a person to seek through forbidden spiritual sources what God has chosen not to disclose.

Medium, Spiritist, Caller of the Dead — getting counsel through communication with beings that are (1) allegedly people that have previously passed away, (2) angels that want to provide helpful insights, or (3) other types of spirits. The medium, spiritist, or caller of the dead works in league with lying entities that promise intel that can be used for human endeavors (1 Kings 22:21–23; John 8:44; 2 Corinthians 11:14–15; 1 Timothy 4:1).

The passages in this definition address lying spirits, Satan’s character as a liar, his disguise as an angel of light, and deceiving spirits, respectively.

Contemporary examples: Consider someone consulting a channeler who claims to receive instructions from a spirit guide. The client asks the spirit, through the practitioner, for direction about family, work, or the future. Another example is seeking a practitioner who claims that a familiar spirit supplies otherwise inaccessible information.

The Familiar SpiritJohn MacArthur connects mediumship and occult information with demonic activity. The familiar spirit, in his sermon, is what we would call a familiar spirit (MacArthur, 1973).

Got Questions Ministries directly defines familiar spirits as spirits associated with occult practitioners and identifies them with deceptive demonic guides (Got Questions Ministries, 2026).

Both involve turning to claimed spirit communication for knowledge or guidance.

Consider someone attending a séance or using a Ouija board to ask a deceased relative for advice. The defining feature is the attempt to obtain communication or assistance from the dead.

These contemporary examples are illustrative scenarios. Some practices overlap; the central question is whether a person seeks spiritual knowledge, power, protection, or contact through means God forbids.

The person that does these things becomes an abomination himself (Deuteronomy 18:12; Matthew 16:23; Mark 8:33). Let that sink in. Continued practice of activities that God detests causes the actor to become detestable. On account of the practice of things that disgust God, the people in the land were being driven out and replaced by Israel. These detestable activities are the occult. Both then and now they are ways of trying to win in life by leveraging the spiritual realm without God’s approval.

2.1.2 The Guidance God Provides (Deuteronomy 18:15-20)

¹⁵ “The Lord your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear, ¹⁶ according to all you desired of the Lord your God in Horeb in the day of the assembly, saying, ‘Let me not hear again the voice of the Lord my God, nor let me see this great fire anymore, lest I die.’ ¹⁷ “And the Lord said to me: ‘What they have spoken is good. ¹⁸ I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him. ¹⁹ And it shall be that whoever will not hear My words, which He speaks in My name, I will require it of him. ²⁰ But the prophet who presumes to speak a word in My name, which I have not commanded him to speak, or who speaks in the name of other gods, that prophet shall die.’

2.1.2.1 The Prophet Like Moses (Deuteronomy 18:15)

When it comes to bringing God’s will to the people, Moses introduced something new. What did he introduce? Face-to-face revelation. No riddles or dark sayings were used when God talked with Moses (Numbers 12:8). But, was it really new? The composer of Moses’ epitaph says as much: Moses was the prophet of (1) face-to-face learning and (2) through whom God performed both wonders and signs (Deuteronomy 34:10–11). (Merril, 1994, p. 273). With these things in mind, Jesus is to be seen as the Prophet like Moses.²

Point to establish	Scripture references and significance
Jesus had seen the Father.	John 6:46 — Jesus explicitly states that the One who is from God has seen the Father. John 1:18 — The Son uniquely reveals the Father, whom no one else has seen.
The Father revealed all things to Jesus.	John 5:20 — The Father loves the Son and shows Him all things that He Himself does. Matthew 11:27; Luke 10:22 — All things have been delivered to Jesus by His Father; the Son uniquely knows and reveals Him. John 8:28; 12:49–50 — Jesus teaches and speaks according to the Father’s instruction.
Jesus’ signs and wonders authenticated His authority.	Mark 2:1–12, especially vv. 10–12 — Jesus heals the paralytic to demonstrate His authority to forgive sins. John 5:36; 10:37–38 — His works testify that the Father sent Him. Acts 2:22 — God attested Jesus through miracles, wonders, and signs. John 20:30–31 — The recorded signs support belief that Jesus is the Christ, the Son of God.

Table 4: Scripture Supporting Jesus’ Revelation and Authority

But Jesus does not merely bring a word from God. He is the Word (John 1:1-3). Truth that would be sought through the occult is brought through the Prophet. But he is not just bringing truth. He is the Truth (John 14:6).

In Christ the need for the occult is cut off. Rather than using unapproved ways of getting the truth for succeeding in life, in Christ I have it all: the Way, the Truth, and the Life.

2.1.2.2 Easier to Hear (Deuteronomy 18:16-18)

Israel’s need for a mediator became clear at Horeb (Sinai), where the people, terrified by God’s voice and the mountain burning with fire, pleaded with Moses to approach God on their behalf and bring His word to them (Deuteronomy 5:22–31; Exodus 20:18–21). Thompson (1974, p. 234) explains that this incident helps define the prophet’s role in Israel, while Merrill (1994, p. 273) emphasizes their need for someone who could approach God and communicate His revelation to them. This need finds its fullest answer in Jesus Christ, the one Mediator between God and humanity, who gave Himself to secure our redemption (1 Timothy 2:5–6; Hebrews 9:15). Having shared our humanity and suffered temptation, Jesus became a merciful and faithful High Priest who understands our weaknesses and helps those who are tempted; through Him, we may therefore approach God’s throne with confidence to receive mercy and grace (Hebrews 2:14–18; 4:14–16).

The occult counterfeits what I have in Christ. In Christ the need for mediums and familiar spirits is eliminated. We have in Him the Mediator who brings us to the Father of spirits, and we have the Spirit of God who guides us in His truth. We no longer need anyone to call up the dead for counsel: our risen Savior lives to intercede for us, and through Him we may approach God directly for mercy, grace, and help (John 16:13–14; 1 Timothy 2:5; Hebrews 4:14–16; 7:25).

God defined the prophetic role as receiving His words and faithfully communicating them to His people. The prophet like Moses would speak what God entrusted to him, rather than a message of his own invention (Merrill, 1994, p. 273). Jesus perfectly fulfilled this role: His teaching came from the Father, who directed both what He should say and how He should speak.

Point to establish	Supporting Scripture
Jesus spoke what the Father entrusted to Him.	John 7:16 — His teaching came from the One who sent Him. John 8:28 — He spoke as the Father taught Him. John 12:49–50 — The Father commanded what He should say and speak. John 14:10, 24 — His words came from the Father.
Jesus withheld further teaching when His disciples were not ready to receive it.	John 16:12–15 — Jesus had more to say, but His disciples could not yet bear it. The Spirit would subsequently guide them into truth. This passage identifies their readiness as the reason for withholding that teaching.
Isaiah portrays the Servant as taught by God through attentive listening each morning.	Isaiah 50:4–5 — The Lord gives His Servant an instructed tongue and awakens His ear morning by morning. Christians understand this Servant passage as fulfilled in Jesus.
Jesus sought solitary communion with the Father early in the morning.	Mark 1:35 — Jesus rose before daylight and prayed in a solitary place. Luke 5:16; 6:12 — He regularly withdrew to pray and sometimes prayed throughout the night. These passages establish His prayer life; they do not explicitly say that each morning’s teaching was dictated during prayer.

Table 5: Jesus’ Teaching from the Father and Life of Prayer

2.1.2.3 The Takeaway Questions and Actions

Takeaway question	Action	Supporting Scripture
Whose words are shaping my identity and daily choices?	Let the word of Christ dwell in you richly: read, remember, and apply His teaching.	Colossians 3:16; John 8:31–32
Where do I turn when I am afraid or uncertain?	Seek God through prayer and His revealed word; bring a specific concern to Him rather than consulting forbidden spiritual sources.	Proverbs 3:5–6; James 1:5; Isaiah 8:19–20
Am I relying on a medium or spirit guide for what I have in Christ?	Approach the Father through Jesus, our Mediator, trusting His intercession and seeking mercy, grace, and help.	1 Timothy 2:5; Hebrews 4:14–16; 7:25
Do I test spiritual claims by their agreement with God’s truth?	Evaluate predictions, experiences, and teachers by Scripture and their testimony about Jesus; refuse guidance that draws you away from Him.	Deuteronomy 13:1–4; 1 John 4:1–3
What response do Christ’s words require of me?	Identify one command of Jesus you need to obey and take a concrete step of obedience today.	Deuteronomy 18:18–19; John 12:48–50; James 1:22
Is there an occult practice I need to leave, or a neighbor I need to help?	End participation, seek pastoral support, and offer others a gracious explanation of your hope in Christ.	Acts 19:18–20; 2 Timothy 2:24–26; 1 Peter 3:15

Table 6: Takeaway Questions and Actions

2.2 Why does God forbid involvement? (1 Corinthians 10:14-22)

Primary teaching passage: 1 Corinthians 10:14–22. Focus: why religious participation matters. Other passages in this block serve as supporting references.

Time	Content	Method
0–4	God requires exclusive allegiance.	Deuteronomy 18:13–15; Exodus 20:3–5
4–9	God directs His people to seek Him for guidance.	Isaiah 8:19–20
9–14	Spiritual claims and impressive experiences must be tested against God’s revealed truth.	Deuteronomy 13:1–4; 1 John 4:1–3
14–19	Participation can involve fellowship incompatible with allegiance to Christ. Explain 1 Corinthians 10 in its context of idolatrous worship.	1 Corinthians 10:14–22
19–22	Case: “A grieving friend wants a medium to help her speak with her mother.” Identify the desire, biblical concern, and compassionate response.	Discussion
22–25	Four-question knowledge check with Scripture-based feedback.	iSpring quiz

Table 7: Teaching Plan for Understanding God’s Prohibition

2.2.1 Seek God Rather Than the Dead

Isaiah 8:19–22. Explain the spiritual crisis, the appeal of mediums, and the summons to measure guidance by God’s revealed instruction.

2.2.2 A Sign Does Not Establish God’s Approval

Deuteronomy 13:1–5. Explain why an impressive sign cannot authorize departure from allegiance to God. Distinguish Israel’s covenant penalties from the church’s response today.

2.2.3 Participation Expresses Fellowship and Allegiance

1 Corinthians 10:14–22. Explain the Lord’s table, pagan sacrificial meals, and Paul’s warning concerning demons. Establish what constitutes religious participation before applying the passage.

2.2.4 Test Spiritual Claims by the Truth About Christ

1 John 4:1–6. Explain false prophets and the Christ-centered test. Avoid reducing discernment to intuition or unusual feelings.

Isaiah 8:19–20 provides a particularly strong organizing question: Why seek the dead when God invites His people to seek Him? Bible Gateway

Between-session assignment: Read Acts 19:11–20. Write a private response to: Where am I tempted to seek certainty, comfort, or control apart from God? No public disclosure of past involvement is required.

3 Following Christ and Engaging Our Neighbors

3.1 How should a Jesus follower respond? (Acts 19:11-20)

¹¹ Now God worked unusual miracles by the hands of Paul, ¹² so that even handkerchiefs or aprons were brought from his body to the sick, and the diseases left them and the evil spirits went out of them. ¹³ Then some of the itinerant Jewish exorcists took it upon themselves to call the name of the Lord Jesus over those who had evil spirits, saying, “We exorcise you by the Jesus whom Paul preaches.” ¹⁴ Also there were seven sons of Sceva, a Jewish chief priest, who did so. ¹⁵ And the evil spirit answered and said, “Jesus I know, and Paul I know; but who are you?” ¹⁶ Then the man in whom the evil spirit was leaped on them, overpowered them, and prevailed against them, so that they fled out of that house naked and wounded. ¹⁷ This became known both to all Jews and Greeks dwelling in Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified. ¹⁸ And many who had believed came confessing and telling their deeds. ¹⁹ Also, many of those who had practiced magic brought their books together and burned them in the sight of all. And they counted up the value of them, and it totaled fifty thousand pieces of silver. ²⁰ So the word of the Lord grew mightily and prevailed.

Primary teaching passage: Acts 19:11–20. Focus: Christ’s authority and changed practices. Other passages in this block serve as supporting references.

Time	Content	Method
0–3	Recall the previous session’s central principles.	Retrieval questions
3–10	Study Acts 19:11–20: Christ’s authority, the misuse of Jesus’ name, confession, and costly separation from former practices.	Guided Bible study
10–15	Stand firm through truth, righteousness, faith, Scripture, and prayer. Emphasize Christ’s victory and dependence on Him.	Ephesians 6:10–18; Colossians 2:13–15
15–20	Respond to someone involved: listen, clarify their beliefs, explain your allegiance to Jesus, decline participation, and offer gospel hope.	Demonstration and paired practice
20–23	Address personal involvement: stop the practice, confess to God, remove materials used for it, and seek pastoral support and ongoing discipleship.	Practical guidance
23–25	Two-question scenario check.	iSpring assessment

Table 8: Teaching Plan for Responding to Occult Involvement

3.1.1 Jesus’ Name Is Not an Incantation

Acts 19:11–17. Distinguish God’s extraordinary work through Paul from the exorcists’ attempt to employ Jesus’ name as a technique.

3.1.2 Repentance Produces Costly Separation

Acts 19:18–20. Explain confession, destruction of magical books, the financial cost, and the growth of the Lord’s word.

3.1.3 Stand in the Victory of Christ

Colossians 2:13–15; Ephesians 6:10–18. Explain Christ’s triumph and dependence on Him through truth, righteousness, faith, salvation, Scripture, and prayer.

3.1.4 Correct Others With Gentleness

2 Timothy 2:24–26. Explain the Lord’s servant’s conduct, God’s granting of repentance, and hope of release from deception.

Acts 19 supplies a useful narrative center: Jesus’ name is not an incantation, and turning to Him changes people’s practices. The account culminates in the growth of the Lord’s word. Bible Gateway

Pastoral guardrails to teach:

Treat people with dignity; speak with gentleness rather than ridicule.
Avoid demonstrations of occult practices and sensational accounts.
Do not assume every unusual experience, illness, or emotional struggle is demonic.
Direct distressed participants toward appropriate pastoral care; medical or mental-health concerns also deserve qualified care.
Keep the focus on following Christ rather than developing a fascination with evil.

3.2 Halloween, Conscience, and Christian witness (1 Corinthians 10:14-33)

¹⁴ Therefore, my beloved, flee from idolatry. ¹⁵ I speak as to wise men; judge for yourselves what I say. ¹⁶ The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? ¹⁷ For we, though many, are one bread and one body; for we all partake of that one bread. ¹⁸ Observe Israel after the flesh: Are not those who eat of the sacrifices partakers of the altar? ¹⁹ What am I saying then? That an idol is anything, or what is offered to idols is anything? ²⁰ Rather, that the things which the Gentiles sacrifice they sacrifice to demons and not to God, and I do not want you to have fellowship with demons. ²¹ You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the Lord’s table and of the table of demons. ²² Or do we provoke the Lord to jealousy? Are we stronger than He? ²³ All things are lawful for me, but not all things are helpful; all things are lawful for me, but not all things edify. ²⁴ Let no one seek his own, but each one the other’s well-being. ²⁵ Eat whatever is sold in the meat market, asking no questions for conscience’ sake; ²⁶ for “the earth is the Lord’s, and all its fullness.” ²⁷ If any of those who do not believe invites you to dinner, and you desire to go, eat whatever is set before you, asking no question for conscience’ sake. ²⁸ But if anyone says to you, “This was offered to idols,” do not eat it for the sake of the one who told you, and for conscience’ sake; for “the earth is the Lord’s, and all its fullness.” ²⁹ “Conscience,” I say, not your own, but that of the other. For why is my liberty judged by another man’s conscience? ³⁰ But if I partake with thanks, why am I evil spoken of for the food over which I give thanks? ³¹ Therefore, whether you eat or drink, or whatever you do, do all to the glory of God. ³² Give no offense, either to the Jews or to the Greeks or to the church of God, ³³ just as I also please all men in all things, not seeking my own profit, but the profit of many, that they may be saved.

Primary teaching passage: 1 Corinthians 10:23–33, read in light of 10:14–22. Focus: discernment in ordinary social situations. Ephesians 5 and Romans 14 serve as supporting references.

Time	Content	Method
0–4	Establish the distinction between explicit biblical prohibitions and decisions requiring wisdom. Scripture does not directly address the modern Halloween holiday.	Teaching
4–9	Apply 1 Corinthians 10:14–33, Ephesians 5:8–11, and Romans 14:1–6, 13–23. Christian liberty never authorizes idolatry; conscience and neighbor-love also matter.	Bible study
9–16	Evaluate three situations: an invitation to a séance; ordinary neighborhood candy distribution; a party that includes a psychic reading.	Group cases
16–20	Draft a household plan: boundaries, children’s questions, hospitality, alternatives, and a gracious explanation to others.	Individual worksheet
20–24	Six-question final assessment.	iSpring quiz
24–25	Closing prayer and one concrete commitment.	Response

Table 9: Teaching Plan for Halloween, Conscience, and Christian Witness

3.2.1 Distinguish Idolatrous Participation From Ordinary Contact

1 Corinthians 10:23–33, read alongside 10:14–22. Explain Paul’s different instructions concerning temple participation, marketplace food, and meals in another person’s home.

3.2.2 Walk as Children of Light

Ephesians 5:8–17. Explain conduct consistent with belonging to Christ, discerning what pleases Him, and refusing fellowship with works of darkness.

3.2.3 Exercise Liberty With Conscience and Love

Romans 14:1–6, 13–23. Explain disputable matters, personal accountability, and concern for another believer. Explain why this passage cannot authorize practices Scripture expressly forbids.

4 Dealing with Cultural Practices

4.1 Halloween Decision

Participation: Does this involve divination, spirit contact, spells, or religious devotion contrary to Christ?
Message: What does the activity celebrate, normalize, or invite me to enjoy?
Conscience: Can I participate with a clear conscience before God?
Influence: How might this affect my children, another believer, or my Christian witness?
Neighbor-love: How can I show kindness while maintaining faithful boundaries?

Teach clearly that Romans 14 concerns disputable matters; it does not turn explicitly forbidden practices into personal preferences. Families may reach different conclusions about ordinary costumes, candy, and neighborhood gatherings while sharing the same refusal to participate in occult practices.

4.2 Dia De Los Muertos

5 Assessment Tools and Resources

5.1 Assessment Plan

Use short questions that measure understanding and application.

Assessment	Purpose	Suggested question
Opening diagnostic	Expose misconceptions	“Is a practice spiritually safe simply because someone reports that it works?”
Session 1 quiz	Check biblical understanding	Match divination, mediumship, and sorcery with brief descriptions.
Session 2 scenario check	Practice compassionate boundaries	“A friend offers you a tarot reading. Which response combines a clear refusal with an invitation to further conversation?”
Final assessment	Test transfer to everyday life	Distinguish an explicitly prohibited practice from a matter requiring further discernment.

Table 10: Assessments and Suggested Questions

Suggested scoring: An 80% target on scored quizzes, with retries and explanatory feedback tied to Scripture. Use multiple-choice, matching, and scenario questions. Keep personal reflection questions ungraded and private.

5.2 Resources Participants Take Home

Provide a compact participant packet containing:

Resource	Contents
Guided class notes	Definitions, four teaching blocks, key conclusions, and space for questions.
Scripture reference sheet	Passages grouped under prohibition, discernment, Christ’s victory, Christian conduct, and conscience.
Halloween decision guide	The five questions above, three scenarios, and a household planning worksheet.
Pastoral response guide	Steps for leaving occult practices and a church contact for confidential conversation.
Further-reading list	Two accessible books with brief descriptions and links.

Table 11: Resources for Participants

Core Scripture references

God’s prohibition and guidance: Deuteronomy 18:9–15; Leviticus 19:31; Isaiah 8:19–20.
Testing spiritual claims: Deuteronomy 13:1–4; 1 John 4:1–3.
Christ’s authority and changed allegiance: Colossians 2:13–15; Acts 19:11–20.
Standing firm: Ephesians 6:10–18; James 4:7–8.
Conduct and witness: 1 Corinthians 10:14–33; Ephesians 5:8–11; 2 Timothy 2:24–26.
Conscience and consideration: Romans 14:1–6, 13–23.

5.3 Suggested books

David Powlison, Safe and Sound: Standing Firm in Spiritual Battles. My first choice for participant reading, with its pastoral emphasis on standing firm in Christ. Publisher information. By David Powlison
Chip Ingram, The Invisible War. A supplementary resource on Satan, demons, and spiritual warfare; his ministry also provides a related teaching series. Author’s teaching resources. Living on the Edge

Review supplementary resources against Compass’s teaching before assigning selections; the Bible should remain the class’s governing authority.

6 Glossary

7 Appendices

7.1 Open Promoters of the Occult

7.1.1 Laurie Cabot (Witchcraft Teacher and Author)

7.1.2 Fiona Horne (Singer and Author)

7.1.3 Gabriela Herstik (Author and Lifestyle Writer)

7.1.4 Silver RavenWolf (Wiccan Author)

7.1.5 Damien Echols (Author and Ceremonial Magic Teacher)

7.1.6 Rachel True (Actress and Tarot Author)

7.1.7 Princess Nokia (Rapper and Singer)

7.1.8 Azealia Banks (Rapper and Singer)

7.1.9 Sully Erna (Godsmack Lead Singer)

7.1.10 Kirk White (Vermont State Representative and Wiccan Author)

7.1.11 Ricky Williams (Former NFL Running Back and Astrologer)

7.2 The Occult in Music

7.2.1 Brujas (Princess Nokia, 1992 Deluxe)

7.2.2 Witch’s Rune (S. J. Tucker, Blessings)

7.2.3 Wytches (Inkubus Sukkubus, Wytches)

7.2.4 I Am a Witch (Twin Temple, Satan’s a Woman / I Am a Witch — Single)

7.2.5 Satan’s a Woman (Twin Temple, Satan’s a Woman / I Am a Witch — Single)

7.2.6 Let’s Have a Satanic Orgy (Twin Temple, Let’s Have a Satanic Orgy — Single)

7.2.7 Year Zero (Ghost, Infestissumam)

7.2.8 Ritual (Ghost, Opus Eponymous)

7.2.9 Voodoo (Godsmack, Godsmack)

7.2.10 The Ballad of the Witches (Agatha All Along – Cast, Agatha All Along: Vol. 1 (Episodes 1–5) [Original Soundtrack])

7.3 The Occult in Literature for Children and Youth

7.3.1 Teen Witch: Wicca for a New Generation (Silver RavenWolf)

7.3.2 Teen Magick (Fiona Horne)

7.3.3 The Teen Spell Book: Magick for Young Witches (Jamie Wood)

7.3.4 Elements of Witchcraft: Natural Magick for Teens (Ellen Dugan)

7.3.5 The Teen Witches’ Guide to Spells (Xanna Eve Chown)

7.3.6 The Teen Witches’ Guide to Spells & Charms (Claire Philip)

7.3.7 The Teen Witches’ Guide to Divination (Claire Philip)

7.3.8 The Teen Witches’ Guide to Tarot (Claire Philip)

7.3.9 The Teen Witches’ Guide to Palm Reading (Xanna Eve Chown)

7.3.10 The Teen Witches’ Guide to Astrology (Xanna Eve Chown and Marion Williamson)

7.3.11 How to Be a Witch (Gabrielle Balkan and Shana Gozansky)

Ages 3–6. Introduces children to contemporary witch identity and seeks to dispel stereotypes about real witches. www.penguinrandomhouse.com

7.3.12 Diary of an Accidental Witch (Perdita Cargill and Honor Cargill)

Ages 6–9. Fictional adventures presenting witch school and learning magic as humorous and appealing. PenguinRandomHouse.com: Books

7.3.13 Clever Little Witch (Muon Thi Van)

Ages 4–6. A fantasy picture book featuring a young witch attempting to transform her baby brother through spellcasting. Simon & Schuster

7.3.14 Heidi Heckelbeck Might Be Afraid of the Dark (Wanda Coven)

Ages 5–9. Features a sympathetic young witch facing an ordinary childhood fear; it is fiction, rather than instruction in occult practice.

8 References

Fountain, M. (2025, August 13). Elyse Pahler murder case: Here’s a timeline of the 1995 satanic killing in SLO County. The Tribune. https://www.sanluisobispo.com/news/local/crime/article252167488.html

Got Questions Ministries. (2026, January 22). What are familiar spirits? GotQuestions.org. https://www.gotquestions.org/familiar-spirits.html

LeBus, M., & Harry, B. (2026, August 19). Chad Doerman says he killed his 3 sons ‘for God’ in newly released Clermont County sheriff’s video. FOX19 NOW. https://www.fox19.com/2026/08/19/ohio-father-says-he-killed-his-3-sons-god-newly-released-video/

MacArthur, J. (1973, January 14). Demons and Magic [Sermon]. Grace to You. https://www.gty.org/sermons/1218/demons-and-magic

Merrill, E. H. (1994). Deuteronomy. Broadman & Holman Publishers.

Naranjo, C. (n.d.). Claudio Naranjo—Seeker after Truth [Interview by Iain McNay; transcript]. Conscious TV. https://conscious.tv/text/49.htm

Ng, K. (2023, July 25). Raven Symone claims she can see ‘psychic’ visions like her Disney character. The Independent. https://www.the-independent.com/life-style/raven-symone-psychic-visions-disney-b2381292.html

Office of the Director of Public Prosecutions. (2017, October 6). Rwalinda v Uganda [Criminal Appeal No. 03 of 2015). TIPMAP Uganda. https://www.tipmap.ug/uganda-law-library/tag/Ritual%2Bkilling

Thompson, J. A. (1974). Deuteronomy: An Introduction and Commentary. InterVarsity Press.

Wandera, D. (2026, September 11). Kiboga witchdoctor Madina Nakyeyune convicted of human sacrifice. Daily Monitor. https://www.monitor.co.ug/uganda/news/national/kiboga-witchdoctor-madina-nakyeyune-convicted-of-human-sacrifice-5591332

Footnotes

Did Naranjo contact spirits and use automatic writing to flesh out the Enneagram? Naranjo’s student Katherine Fauvre disputes that interpretation, saying he used the phrase metaphorically for spontaneous associations informed by his psychiatric training.

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The end of the book Malachi begins a long period of silence. Prophecy would cease for 400 years. There would not be another prophet until John the Baptist. In the later times of the nation of Israel, especially during the quiet period, this passage (Deuteronomy 18:15-20) came to be viewed as referring to an individual. In this view the Prophet who would be raised up became a key personality in the Messianic age and was sometimes identified as the Messiah himself (cf. John 1:21, 45; 6:14; 7:40; Acts 3:20–22; 7:37, etc.). (Thompson, 1974, p. 234)

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Question	Action Item
When I am mistreated for bearing witness to Jesus, will I remember that I am blessed?	Memorize Matthew 5:11 and respond to opposition with faith rather than retaliation.
Where must I beware of people who may oppose or hinder gospel ministry?	Identify one source of opposition and ask God for wisdom to respond with courage and discretion.
How can God use opposition against me as an opportunity for testimony?	Prepare a brief explanation of your faith and be ready to share it when an opportunity arises.
Do I trust Christ to keep His promise when opposition arises?	Write down one promise of Jesus—such as Matthew 10:18–20—and pray it back to Him when fear or resistance appears.
Where have I already seen Christ keep His word in my ministry?	Record one specific instance of His protection, provision, or guidance, and use it to strengthen your faith for the next challenge.

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