1 Samuel 28:12
But when the woman saw Samuel, she cried out in a loud voice and said to Saul, "Why have you deceived me? You are Saul!"
Sermons
Night Preceding BattleH. E. Stone.1 Samuel 28:1-25
Lessons from the Incident At EndorJ. A. Miller.1 Samuel 28:7-25
Saul and the Witch of EndorA. Hovey, D. D.1 Samuel 28:7-25
Saul and the Witch of EndorR. Bickersteth, D. D.1 Samuel 28:7-25
Saul At EndorJ. Parker, D. D.1 Samuel 28:7-25
Spiritualism a FollyJ. Robertson.1 Samuel 28:7-25
The Religion of GhostsT. De Witt Talmage, D. D.1 Samuel 28:7-25
The Witch of EndorJ. Legge, M. A.1 Samuel 28:7-25
A God-Forsaken ManD. Fraser 1 Samuel 28:11-15
The Sentence of Rejection ConfirmedB. Dale 1 Samuel 28:12-20














And Jehovah hath done for himself, as he spake by me (ver. 17).

1. The narrative of Saul's interview with the sorceress is graphic, but brief, incomplete, and in many respects, as might be expected, indefinite. Whether on his request, "Bring me up Samuel," she employed her illicit art is not expressly stated, nor whether any supernatural agency was concerned in what took place. "The woman saw Samuel," and she alone (ver. 14), "and she cried out" (in real or feigned surprise and fear), "Why hast thou deceived me? for thou art Saul." There is no intimation that the name of Samuel or the distinguished stature of her visitor had previously suggested who he was; nor of any "gestures of fearful menace such as he could only show towards a deadly enemy, i.e. towards Saul" (Ewald, Stanley). It was from her description of "gods ascending out of the earth," and of the well known appearance of the venerable judge and prophet, that "he perceived that it was Samuel," and prostrated himself in abject homage before him whom he had formerly moved by his importunity to comply with his request (1 Samuel 15:30); and while "stooping with his face to the ground" he heard a voice which he was persuaded was the voice of Samuel. The evidence of an apparition or vision (for there can be no question concerning anything else) depended solely on the testimony of the woman; of the hearing of an unearthly voice on that of Saul, from whom also (unless his two servants were present at the time, which is not likely) the whole account must have been primarily derived.

2. It has been explained in various ways, e.g., that there was -

(1) A real apparition of the prophet (Ecclus. 46:20), either evoked by the conjurations of the woman (LXX., Josephus, Talmud), or effected by Divine power without her aid, and contrary to her expectation (see, for authorities and arguments, Wordsworth, 'Com.;' Waterland, Delany, Sir W. Scott, 'Demonology;' Kitto, 'D.B. Illus.;' Lindsay, Hengstenberg, Keil).

(2) An illusory appearance produced by demoniacal (or angelic) agency, and, according to some, employed as a medium of Divine revelation (Luther, Calvin, Grotius, Gilpin, 'Daemonologia Sacra;' Hall, Patrick, M. Henry).

(3) A mental impression or representation produced by Divine influence.

(4) A superstitious self-deception on the part of the woman, combined with a psychological identifying of herself with the deceased prophet (Erdmann).

(5) A conscious deception practised by her (perhaps not entirely without illusion) on the fearful and superstitious mind of the king, fasting, wearied, terrified, and in the dark (Chandler, W. Scott, 'Existence of Evil Spirits;' Thenius); little other than a dream, though terribly real to him. The circumstances of the case were such that the almost dramatic language of the historian may be fairly understood as descriptive of what seemed to Saul, and was afterwards popularly believed, rather than of the actual reality. All that occurred may be accounted for more satisfactorily on this hypothesis than any other. Almost every other involves assumptions concerning the power of necromancy, the reappearance of the dead, evil spirits, etc., which are unsupported by Scripture and exceedingly improbable. A Divine interposition would have been unmistakably indicated in the narrative (which is not the case, ver. 21), inconsistent with the Divine refusal to answer Saul's inquiry, unnecessary in order to reprove him further for the past (for there is no expressed reproof of his present crime), without adequate theocratic purpose, contrary to the holiness of God, and a confirmation (not a punishment) of "the anti-godly attempt of the sorceress."

3. Its chief significance (however it may be explained) lies in the revelation which it makes of the depth of degradation to which Saul had sunk and the effect of his apostasy. His "sin of divination" (1 Samuel 15:23) led to despair, and was speedily followed by the full execution of the sentence of his rejection. The silence of God was the silence that precedes the thunderstorm and the earthquake. Observe that -

I. THERE IS NO APPEAL FROM THE DIVINE JUDGMENT TO ANY OTHER (vers. 16, 17). Saul appears to have clung to the delusion that the sentence of Divine judgment uttered against him might be effectually resisted and entirely revoked; refused to acknowledge and submit to it, and hoped to succeed in his conflict with it when success was plainly perceived by others to be impossible. Hence (and not merely to gratify his curiosity concerning his fate) he sought the counsel of Samuel. In answer to the voice (asking reproachfully the reason why he had "disquieted" the dead, and drawing forth the expression of his feelings and wishes), he pathetically described his distress in consequence of the attack of the Philistines and his abandonment by God, and appealed for aid in his perplexity. Without supposing a desire of revenge on the part of the sorceress, hardly any other reply could be more accordant with his state of mind and deepest convictions than that which came to him. Since (by his own confession) he was abandoned by the Lord, it was useless to expect effectual help from the prophet of the Lord, who was the exponent and executor of his will. No direction was given "what he must do," and no ground of hope afforded that he might find mercy with the Lord himself if he sought it in a right spirit. "The belief that Samuel bad come to revisit him from the dead so worked upon Saul's mind as to suggest to his conscience what seemed to be spoken in his ear" (Smith's 'Old Testament History').

II. THE DIVINE JUDGMENT IS SOMETIMES FELT TO BE IRREVOCABLE. Of this he had occasionally caught a glimpse, but it was now brought home to him with overwhelming force in connection with -

1. The consciousness of his present condition, as an object of Divine displeasure, and destined to be replaced in the kingdom by David, to whom he had long ago applied the words of the prophet (1 Samuel 13:14; 1 Samuel 15:28): "The Lord hath rent," etc. (ver. 17). "The perfects express the purpose of God which had already been formed, and was now about to be fulfilled" (Keil).

2. The remembrance of his past transgression. "Because," etc. (ver. 18). The sparing of Amalek was the well known cause of his estrangement from Samuel and his rejection; and how vividly does some former act of disobedience sometimes rise before the mind of the sinner, increasing his burden of guilt and justifying his condemnation!

3. The fear of his future fate, now foreseen to be approaching (ver. 19). Israel would share his defeat, he and his sons would be on the morrow numbered with the dead, and the camp spoiled by the enemy. It was a terrible message, an inward realisation and confirmation of the Divine sentence. How little had he profited by resorting to divination! "The Strength of Israel will not lie nor repent."

III. THE CONVICTION THAT THE DIVINE JUDGMENT CANNOT BE ALTERED PRODUCES DESPAIR. "And Saul fell straightway all along on the earth," etc. (ver. 20). Up to this moment some hope lingered in his breast.

"The wretch condemned with life to part
Still, still on hope relies;
And every pang that rends the heart
Bids expectation rise.

"Hope, like the glimmering taper's light,
Adorns and cheers the way;
And still, as darker grows the night,
Emits a brighter ray"


(Goldsmith) But now it was quite extinguished. "Whilst evil is expected we fear, but when it is certain we despair. Saul was too hardened in his sin to express any grief or plain, either on his own account, or because of the fate of his sons and his people. In solid desperation he went to meet his fate. This was the terrible end of a man whom the spirit of God had once taken possession of and turned into another man, and whom he had endowed with gifts to be leader of the people of God" (O. von Gerlach). "All human history has failed to record a despair deeper or more tragic than his. Over the close of this life broods a thick and comfortless darkness, even the darkness of a night without a star" (Trench, 'Shipwrecks'). Remark that -

1. If men are forsaken by God, it is only because he has been forsaken by them.

2. Their only effectual resource in distress is the mercy of God, against whom they have sinned.

3. Persistent transgression infallibly ends in misery and despair. - D.

Bring me up Samuel.
Wise reasons must have prevailed with God for the appearance of Samuel. Dr. Hales has suggested the three following:

1. To make Saul's crime the instrument of his punishment, in the dreadful denunciation of his approaching doom.

2. To show to the heathen world the infinite superiority of the Oracle of the Lord inspiring his prophets over the powers of darkness, and the delusive prognostics of their wretched votaries in their false oracles.

3. To confirm the belief in a future state, by "one who rose from the dead," even under the Mosaical dispensation.Taking the view now represented, we may draw some practical conclusions from it.

1. The soul lives after death. Samuel's appearance showed that his soul still lived, though his body had died at Ramah and had been buried.

2. It is vain to pray to the dead. Scripture gives no encouragement to this practice. This passage, and one in the New Testament, show the utter hopelessness of finding comfort by this means. The word of God reveals the mercy seat; and a prayer hearing God invites the sinner to ask mercy in the name of Jesus. "If any man sin, he has an advocate with the Father, Jesus Christ the righteous." "He is able be save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them" (Hebrews 7:25).

3. There is no oracle of the future but God's. No evil spirit can reveal the destiny of a soul, nor could he be trusted. No light that led astray was ever light from heaven. The father of lies could not he entitled to credit in his disclosures of our future. Departed saints are incapable of doing this. They have not such a function assigned to them in the economy of the spiritual world.

(R. Steel.)

Homilist.
I. THIS IS THE CRY OF A SOUL CONSCIOUSLY DESERTED OF GOD. "The Lord answered him not, neither by dreams, nor by Urim, nor by prophets."

1. God does sometimes desert the sinner even in this world. "My Spirit shall not always strive with man." "Ephraim is joined to idols; let him alone."

2. The consciousness of this desertion is the greatest misery. There is no orphanage so bad as the orphanage of a soul — a soul that has lost its God. It lives to sink deeper and deeper forever into ruin.

II. THIS IS THE CRY OF A SOUL PROFOUNDLY CONVINCED OF THE VALUE OF A ONCE NEGLECTED MINISTRY. "See that ye refuse not him that speaketh, for if they escaped not," etc.

III. THIS IS THE CRY OF A SOUL THAT HAD BECOME THE VICTIM OF DELUSIONS. The man's mind under a sense of guilt and Divine desertion had lost its balance; his intellect had been hurled from the throne, and his imagination, under the despotism of a guilty conscience, filled his soul with ghastly phantoms. Men talk of a sound mind in a sound body, but there is no sound mind without a sound conscience — a conscience freed from the sense of guilt, and attuned to the everlasting harmonies of right. Reason in the atmosphere of a guilty conscience is like the eye amidst the shower of pyrotechnic lights, dazzled with false visions. As we build up our houses and our cities out of the rough materials taken from the earth, so the imagination of a mind consciously deserted by God will build up its world of woe out of the corrupt materials of its own heart.

IV. THIS IS THE CRY OF A SOUL PLUNGING INTO THE DEPTHS OF DESPAIR. When despair comes, a hopeless darkness settles over the soul. The course of sin leads to despair. Every sin a man commits he quenches a star in the firmament of hope. The moral of the whole is this — the well-being of humanity consists in loving fellowship with the Eternal Father.

(Homilist.)

This was a cry wrung from the heart of a man who believed himself forsaken by God. "His soul was orphaned," without God in the world."

1. Have you never felt that orphanage — when God seems to have gone out from your heavens, and the universe appears a vast, sunless, godless infinite, black as night? The world without a sun! The flower stems bend over filled with icy tears shed for the loss of the sun that gave them all their colours, the bleached leaves hang without a flutter in the still, cold air, or fall rotting in the dark, the cattle of the field, perish for lack of sweet food and soft warmth, and the shivering hearts of men freeze within them — for the sun died last night. A soul without God, in awful solitude, starless, sunless. If you have felt that orphanage, and lived through doubt and despair to believe in God, happy are you. If you have never known it, happy are you also.

1. Saul was without God in his soul — he was alone; what should he do? Do! What could he do? Why could he not be quiet, and stop still? The sun would not forever be on the under size of the world, the night would not last forever. One of the most fruitful errors of mankind is that irrepressible desire to do something; men cannot wait. Pascal said that most of life's evils sprang from "man's being unable to sit still in a room." This restless unquiet is the cause of business depression; men must speculate, "do something;" there was a mania for excessive action.

2. Saul would do something, no matter what! He would seek a witch, and she would raise up Samuel to him. Ill omens crowd his mind, and his heart fell when he heard the mysterious seer from the afterworld add his ghostly word to his own too sad prevision of disaster and ruin on the morrow. He needs no ghost to tell him that, 'tis already too surely known. Oh, power of conscience! A guilty conscience fills the soul with phantoms that are tongued with evil. The torture of a bad conscience is the hell of a soul. Conscience speaks in whispers; but, if unheeded, its whispers echo quickly back and back from the close walls of the dark prison house of the soul, until, gathering strength, they reverberate like sounds of volleying thunder. Small as an earthworm, conscience may swell, until at last it becomes a great stinging serpent.

3. Hope is belief in God; hope is the anchor of the soul, which, tossed on the rolling ocean that is full to bursting, and driven helpless by the wind that is wet with storms, is steady, for deep buried in God's bosom is the anchor, trust in our Father in heaven. The wise ancients said that Hope was the only gift left in Pandora's box; it is the last thing that dies in a man. To lose hope is to lose oneself. By hope are we saved. Be not ashamed to hope; hope the highest things. Such is our Christian duty. A soul losing hope in God is like a traveller going down some mountainside as the broadening sun sets behind him; at his every step his shadow widens, lengthens, blackens, till at last he is shrouded in midnight darkness, and with way lost, tumbles over the crag into ruin. Hope then in God; doubt but hastens peril. Look up, out, of thyself; and learn that the darkness is thine own, that the heavens glow with light. Thou despairest of good, saying that there is no sun? Open thy closed eyes, the darkness is in thine own soul only. Despair is the only atheism; hopelessness is unbelief in God; Hope thou; that is, believe in God; he that believeth not is damned. But hope, which is the presence of God, never dies — never.

(B. J. Snell, M. A.)

People
Achish, Amalek, Amalekites, David, Israelites, Samuel, Saul
Places
Amalek, En-dor, Gath, Gilboa, Ramah, Shunem
Topics
Cried, Crieth, Cry, Deceit, Deceived, Hast, Loud, Samuel, Saul, Saying, Spake, Speaketh, Spoke, Voice
Outline
1. Achish puts confidence in David
3. Saul having destroyed the witches
4. and now in his fear forsaken of God
7. has recourse to a witch
8. who, encouraged by Saul, raises up Samuel
15. Saul hearing his ruin, faints
21. The woman and his servants refresh him with meat

Dictionary of Bible Themes
1 Samuel 28:12

     5196   voice

1 Samuel 28:3-15

     4155   divination

1 Samuel 28:3-16

     4175   mediums

1 Samuel 28:3-20

     4190   spiritism

1 Samuel 28:4-12

     5837   disguise

1 Samuel 28:4-20

     8160   seeking God

1 Samuel 28:7-12

     5920   pretence

Library
So Then we must Confess that the Dead Indeed do not Know what Is...
18. So then we must confess that the dead indeed do not know what is doing here, but while it is in doing here: afterwards, however, they hear it from those who from hence go to them at their death; not indeed every thing, but what things those are allowed to make known who are suffered also to remember these things; and which it is meet for those to hear, whom they inform of the same. It may be also, that from the Angels, who are present in the things which are doing here, the dead do hear somewhat,
St. Augustine—On Care to Be Had for the Dead.

An Exhortation to Love God
1. An exhortation. Let me earnestly persuade all who bear the name of Christians to become lovers of God. "O love the Lord, all ye his saints" (Psalm xxxi. 23). There are but few that love God: many give Him hypocritical kisses, but few love Him. It is not so easy to love God as most imagine. The affection of love is natural, but the grace is not. Men are by nature haters of God (Rom. i. 30). The wicked would flee from God; they would neither be under His rules, nor within His reach. They fear God,
Thomas Watson—A Divine Cordial

There is a Blessedness in Reversion
Blessed are the poor in spirit. Matthew 5:3 Having done with the occasion, I come now to the sermon itself. Blessed are the poor in spirit'. Christ does not begin his Sermon on the Mount as the Law was delivered on the mount, with commands and threatenings, the trumpet sounding, the fire flaming, the earth quaking, and the hearts of the Israelites too for fear; but our Saviour (whose lips dropped as the honeycomb') begins with promises and blessings. So sweet and ravishing was the doctrine of this
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Covenant of Grace
Q-20: DID GOD LEAVE ALL MANKIND TO PERISH 1N THE ESTATE OF SIN AND MISERY? A: No! He entered into a covenant of grace to deliver the elect out of that state, and to bring them into a state of grace by a Redeemer. 'I will make an everlasting covenant with you.' Isa 55:5. Man being by his fall plunged into a labyrinth of misery, and having no way left to recover himself, God was pleased to enter into a new covenant with him, and to restore him to life by a Redeemer. The great proposition I shall go
Thomas Watson—A Body of Divinity

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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