With so much foolish conjecture over the dating of Christmas—and by conjecture I mean that there is no irrefutable evidence to point to who first decided on the date of Christmas or who first celebrated Messiah’s birth on the 25th of December. We are wise to examine the motivation for the argument against celebrating Christmas.
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Many so called Messianic Gentiles (Judaizers: not Jews) are asking the question, “Should we celebrate Christmas?” and concluding, “Believers should not celebrate Christmas!” But their conclusions are based on foolish assumption and a revisionist interpretation of history that only leads to needless arguments and the condemnation of others.

“That you may command certain people not to teach false doctrines any longer or to devote themselves to myths and endless genealogies. Such things promote controversial speculations rather than advancing G-d’s work—which is by faith. The goal of this command is love, which comes from a pure heart and a good conscience and a sincere faith. Some have departed from these and have turned to meaningless talk. They want to be teachers of the Torah, but they do not know what they are talking about or what they so confidently affirm.” – 1 Timothy 1:3-7

For an extensive rebuttal of the anti-Christmas movement, please click on the link below:

http://bethmelekh.weebly.com/yaakovs-blog---14991514148914971493-15131500-1497150615111489/christmas-an-open-letter-to-the-haters

If we are asking the question, “Should we celebrate Christmas?” we’re already in error. Why? Because the question itself comes from the yetzer ha-ra (the evil inclination). The motivation behind this question is illuminated when we expand the meaning of the composite title Christmas: Messiah is sent. What we are actually asking is, “Should we celebrate the birth of the Messiah?” The motivation is clearly seen in the fruit of those who refuse the current date for celebration, many of whom cease to celebrate Messiah’s birth altogether.

The question, “Should we celebrate Christmas?” is at best foolishness and at worst Satanic. First, it causes confusion and brings condemnation upon the unlearned, and is itself supported by supposition rather than fact. It is in fact a question asked by the pseudo learned of the unlearned, a prime example of the blind leading the blind. Second, this question gives way to a greater tragedy, which is the deciding against celebrating Messiah’s birth entirely, regardless of when He was born. This in turn eventually breathes doubt into the historical legitimacy of His birth and when that doubt is watered by conspiracy it gives way to disbelief. Third, if Yeshua’s birth is not remembered and celebrated based on the fact that it’s not directly commanded by G-d, there is then no remembrance platform for Messiah’s earthly life and ministry, making the celebration of His resurrection an equally unbiblical practice. After all, if Christmas is unbiblical because it’s not commanded in the Torah, then Messiah’s death, resurrection and ascension are also unbiblical.

As I’ve explained, the root of the problem is the motivation for the question. Contrary to popular belief, there are wrong questions, they’re those questions asked by the evil inclination, born of human folly, and fuelled by satanic delusion. Rather than give in to this darkness, we should allow the Holy Spirit to ignite the yetzer tov (good inclination), and ask a right question.

In the present case the wrong question is, “Should we celebrate Christmas?” Whereas the right question is, “Why shouldn’t we celebrate the birth of the Messiah Yeshua (Jesus the Christ)?” The former begins with an argument over dates and ends by calling into doubt the legitimacy of the celebration of Messiah’s birth, whereas the latter results in the celebration of the greatest new arrival of all time.

In light of the abundant conjecture entered into by so many, may I offer what I believe to be a conjecture that is in the true spirit of the Gospel? We know that Chanukah begins on the 25th of Kislev. Isn’t it possible that early Jewish and Gentile followers of Yeshua saw a correlation between Messiah’s birth and dedication (Chanukah), the celebration of light (the festival of lights), and wanting to secure their belief in the historical fact of Messiah’s birth through a practice of remembrance, decided together, Jew and Gentile, to celebrate the human birth of the light of the world on the 25th of December. And isn’t it further possible, that all this happened long before the second century CE and the politicizing of Christianity, and that the date was maintained rather than usurped from a pagan celebration. Sometimes I think the majority of protestant Christian historians are so enamoured with the word syncretisation that they’ve become unable to see beyond the walls of their own myopic thinking.

Regardless of dating and tradition I am determined not to be swayed by those who argue over the keeping of days, and act in a contrary manner to the Gospel by condemning other believers:

“Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Messiah.” –Colossians 2:16-17

Note that the reality of all these occasions is to be found in Messiah.

I for one will continue to celebrate the birth of the Messiah (on the 25th of December), because if not for His birth I would not have been reborn!

© Alastair Yaakov ben Yehoshua Brown, 25 Kislev 5776

It was the winter of 165 BCE and the known world was ruled by an anti-messiah name Antiochus Epiphanes. The darkness of his empire reached its greatest depths in the land of Israel where he had banned all practices associated with the worship of the G-d of Israel. The darkness was not confined to the physical world. Many in Israel, having suffered under relentless persecution, had turned away from worshipping G-d, Israel’s temple had been defiled, and the light of her holy Menorah had been snuffed out.
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A small army of Jewish warrior priests lead by Judah Maccabee, approached the court of Israel inside the Temple complex in Jerusalem. Despite the size of their army they had defeated the Tyrant Antiochus and his hordes and were now seeking to restore and rededicate the Temple of Israel’s G-d.

As they walked past the altar of sacrifice toward the doorway of the Temple they saw the remnants of burnt pig skin and smelt the foul stench of pigs’ blood. Several of the men buckled at the knees and vomited in disgust at this sacrilege, others hardened their resolve and moved forward toward the entrance of the Holy place.

The Temple was dark, devoid of light, and as they entered the men tripped on debris and slid on pig fat and faeces. One of the soldiers lit a torch, the flame struggled against the cold wind that blew in from behind them. Suddenly, as if by divine edict the wind stopped and the flame grew strong, illuminating the Holy place and revealing the full extent of the desecrations that had been perpetrated there. An Idol of the Greek god Zeus stood in the Holy of Holies and the remnants of pig and fowl carcases littered the floor. The seven branched Menorah, the windowless Temple’s only source of light, lay toppled on the stone floor and the incense altar was overflowing with urine.

Judah and his men fell to their knees, they sobbed like helpless children and in the torch light they cried out to the G-d of Israel, “Hoshiyahna!” Save us now! In the midst of their wailing and hopelessness they heard the voice of a young boy who had followed them into the Temple courts. He yelled out at the top of his lungs, “I’ve found a jug of undefiled oil, the priestly seal is still on it. I discovered it hidden beneath the floor in one of the side rooms”.

The silence that ensued was palpable, something shifted in the atmosphere and the walls of the Temple seemed to radiate heat. As the boy lifted up the jug of oil, it glistened in the torch light. Judah called to his men and had them begin to cleanse the Temple, he collected the oil and used it to light the Menorah, knowing that there was only enough oil to last for one day. As the oil of the sevenfold lamp took fire, the Temple came to life and the hope of G-d filled the hearts of the heroic priestly soldiers of Israel.

Day after day they returned to the Temple, and day after day the Menorah continued to burn until finally on the eighth day, after more oil had been consecrated, the miracle gave way to the practice of the priests. The Temple, once defiled and thrown into darkness was now restored to life with the light of G-d and the symbol of His Spirit and present glory.
On the eighth day as Judah returned to his residence he walked through the section of the Temple complex known as Solomon’s colonnade. Some of the Judeans asked him, “What shall we do with the defiled altar stones? They can’t be used again because we’re unable to purge them of the pigs blood that they’ve absorbed. But at the same time we can’t throw them out because they’ve been part of the Holy Temple service.” Judah responded, “Put them aside in a secure location and when the Messiah comes we will ask Him what we should do about the defiled altar.” And so they did as Judah had instructed, and Israel waited.

Some 200 years later circa 30 CE it was the time of the Festival of Chanukah in Jerusalem. It was winter, and Yeshua was in the temple courts walking in Solomon’s Colonnade. Some of the Judeans who were there gathered around Him, and asked, “How long will you keep us in suspense? If you are the Messiah, tell us publically.” (Yochanan/John 10:22-24)
Jesus answered them, “I have already told you, and you don’t trust me. The works I do in my Father’s name testify on my behalf, but the reason you don’t trust is that you are not included among my sheep. My sheep listen to my voice, I recognize them, they follow me, and I give them eternal life. They will absolutely never be destroyed, and no one will snatch them from my hands. My Father, who gave them to me, is greater than all; and no one can snatch them from the Father’s hands. I and the Father are one.” (Yochanan/John 10:25-30)

Through His sacrificial death on behalf of Israel and the nations and by His resurrection, Yeshua answered the question of what to do with the defiled altar stones:

“Throw them away, you don’t need them anymore!”

Yeshua had come to set alight a nation of priests (1 Peter 2:9), who would not only light up the physical temple but would become the temple of the living G-d, both individually and corporately.

In Messiah we have become warrior priests like the Maccabees. We have also become the temple of the living God of Israel.

The historical stories we’ve just heard serve as a challenge to us today both as individual believers and as an Ecclesia (Set apart community).

Like the Jews of both 165 BCE and 30 CE, we too are living in a world that is being oppressed by dark empires vying for supremacy. But the similarity doesn’t end there. The Bible says that we have become the Temple of G-d, both individually and corporately (1 Corinthians 3:16; 6:19).

Therefore we must ask ourselves afresh at this time of re-dedication (Chanukah), “Is there darkness in us?” If so, only the light of Yeshua fuelled by the oil of the Holy Spirit can illuminate that darkness.

This is a time when we choose to allow G-d to speak to us concerning that which we have allowed to defile us and respond in repentance asking Him to illuminate our lives afresh both individually and corporately.

The Menorah is a wonderful symbol of G-d’s present glory. It is also a symbol given to the Ecclesia to show us that we are all connected in Messiah, set alight by His Gospel and fuelled by His Holy Spirit.

In response to G-d we light the Chanukah Menorah candles from the central flame, the Shamash, which represents the servant Messiah and as we do, we contemplate the unity of light that we share in Him.

© 2015 Alastair Brown

An examination of Isaiah 9:1 (2) – 6 (7).

Introduction:

In the Hebrew Tanakh (OT), this passage begins with the verse which describes a specific people (Ha-am: the people) living in darkness. The phrase, “Ha-am” is synonymous with the people of Israel. Making this verse the ultimate verse of this chapter is a correct distribution of contextual markers (chapter & verse) because the prophet Isaiah is recording a new creation in these poetic and prophetic words concerning the Messiah’s entry into time and space as a new born male child, and this new creation correlates to the New Covenant promised to the house of Israel (Yisra: overcome, in El: G-d) and the house of Judah (Praise) [Jeremiah 31:31]. Thus through the boy (Yeshua) we overcome in G-d and are redeemed that we might praise the G-d of love and reconciliation.
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While the context is understood to be in the wake of the Assyrian invasion of the north (734 and 732 BC, 2 Kings 15:29), which resulted in Naphtali suffering greatly, we are wise to measure our conclusions regarding who this past tense prophecy of Isaiah applies to. While this type of prophecy usually seeks to correlate a future fulfilment with a past persona or event, this particular prophecy is the subject of much futile conjecture. The key to understanding it is in verse 6(7):

“In order to increase the government and bring peace, (wholeness, completion and soundness)
without end to the throne and kingdom of David (Beloved of G-d), to secure it and sustain it
through mishpat (judgement) and tz’dakah (righteousness) from this time forth and eternally (v’ad) forever (olam).”

What this section of the text makes clear is that the kingdom being spoken of is an eternal one, therefore no kingdom prior to Isaiah’s writing, or any kingdom since (with the exception of the inception of Messiah’s kingdom) qualifies. This text can only be understood in light of future fulfilment. Additionally this kingdom must be connected to the throne of David, which is a figurative form that is synonymous with the Messiah’s reign.

This portion of Isaiah is one of Israel’s oldest Messianic prophecies, much disputed by certain rabbinical scholars and anti-evangelists, but affirmed by both the Messiah Himself and the New Testament writers. It is a glimpse into the wonderful meta-narrative of G-d’s redemptive story, a drawing together of the first creation and the future re-creation. During the festival of lights, we are wise to rededicate (Chanukah) the temples of our bodies, both plural and singular, allowing the Light of the world (Yeshua) to illuminate the darkness that seeks to blind us to the Holy home that the Father and the Son have prepared for each of us.

The Text:

1 (2) The people (ha-am: people of Israel) whose walking's (Haholchim) are in darkness (Choshek: Genesis 1:2)have seen, (perceived and understood) great light (Or gadol: Genesis 1:3-5);
those living (dwelling, remaining) in the land (B’eretz: Land of Israel) that lies
in the shadow of death, light has enlightened (rested upon) them.
 
The Hebrew text opens with, “ha-am”, the people/tribe, and refers, as indicated by the remainder of the text of Isaiah 9, to Israel [verse 2(3) uses ha-goy: the nation, also synonymous with Israel]. It is therefore Israel whose walking’s (way of life, actions) are in darkness and Israel that has seen the great light. This is affirmed by the phrase, “B’eretz” (in the land), which refers specifically to the land of Israel. It is the land (where the Jewish people live), that lies in the shadow of death, meaning that a shadow is being cast over the entire nation by darkness itself. They have been in danger of death both physical and spiritual. However, the light shines in the darkness and the darkness cannot overcome it (John 1:5).
 
We should note that the Hebrew, “Ha-holchim” is from the root, “Halakh”, meaning, “to go, walk”, from which we get the common rabbinical term Halakhah (the way we walk), which in turn refers to the way we live out our theological belief. Remembering of course that in ancient Jewish religious thought there is no separation of theology and action. Therefore we’re able to conclude that Israel (ha-am: the nation) where both living and working out their spirituality in darkness (a metaphor for evil).
 
This prophecy links the creation to the nation of Israel. “Or gadol”, is the great light of Genesis 1:3-5, which is spoken (D’var/Kol) from the mouth of G-d, this light is not subject to the sun or moon, or to the limitation of the 24 hour day, but is the light of G-d’s revelation that illuminates all things.

2 (3) Who (The light) enlarged the nation (ha-goy: singular, meaning Israel) not growing in joy;
they rejoice in (the presence of) your face as if rejoicing at harvest time, the way men rejoice when dividing up plunder (rejoicing over a victory won).
 
It is G-d, as light, Who enlarges the nation of Israel even while she is in darkness. The phrase, “not growing in joy” finds its poetic double in the former phrase, “living in darkness”. Whereas the phrase, “they rejoice at (seeing) Your face” finds its poetic double in the former phrase, “have seen great light”. In other words G-d’s face is a great light to the people of Israel.
 
The people of Israel rejoice over the victory won on their behalf by G-d’s light, like those who understand that the harvest has been secure and that there will be ample food for the coming days. Their enemies have been overcome and all the plunder taken from Israel in the past has been returned to them.
 
This is of course an allegory for the Gospel of Messiah and can be applied as a drash (illuminated spiritual teaching) to both ethnic Israel and those among the nations who have received the light of the Messiah.

3 (4) That the yoke of burden, the rod across their shoulders,
the sceptre of oppression is shattered in the day of Midyan (literally: strife and figuratively: overcoming idolatry and the pollution of a nation, Numbers 31)

The yoke is a Hebrew euphemism meaning both rule and teaching. If the yoke is a burden then it is an oppressive rule, one that emulates Israel’s slavery in Egypt and ultimately represents Israel’s slavery to sin. This oppressive rule over the hearts, minds and souls of Israel has and will yet be shattered.
 
This will be done again at a time in the future when Israel is in strife (Midyan) under an oppressive rule. The joy of deliverance will echo throughout Judea and Israel, just as it echoed throughout the borders of the land when Israel conquered the Midianites (Numbers 31). We can also link the victory over Midyan to Gideon’s victory recorded in Judges 7:22-25, although I believe Isaiah (at the inspiration of G-d) intended the former victory recorded in the book of B’midbar (Numbers: Wilderness).
 
The victory over Midyan (strife) was a victory over Idolatry, sexual immorality and oppression. The Midianites, due to the influence of the false prophet Baalam, had sought to entice Israel into idolatry. The victory over them, commanded by G-d through Moses, included warrior priests, who decimated the Midianite peoples. This is the kind of victory we are reading of here, victory over darkness, idolatry and sin: freedom from slavery to sin and idolatry.
 
The oppressive yoke is spoken of again as being destroyed in Isaiah 10:26-27, where it refers to the defeat of the Assyrians which was to take place in 701 BC. This is yet another reason why we are unwise to make presumptions based on the past tense used in the Hebrew text. With regard to prophecy the past tense is just as likely to strengthen future fulfilment as it is to refer to past events alone.

4 (5) For all the boots of soldiers marching and every cloak rolled in blood is destined for burning,
fuel for the fire (that is the armies who come against G-d and His people).
 
The meaning is clear. All those who had once oppressed and marched against Israel and her G-d, be they physical or spiritual entities, will be destroyed. There are numerous correlations to this throughout the Bible as a whole.
 
5 (6) For a boy (yeled) is born to us, a son (ben) is given to us;
all government (Misra: not just earthly government but all forms of government) will rest on His shoulders, and He will be called by the name (Shem: not just a proper noun but an indication of the functional nature of soul or character), Pele-Yo‘etz El Gibbor Avi-‘Ad Sar-Shalom (Wonderful Counsellor, Mighty G-d, Father of Eternity, Prince of Peace),
 
Where there was once a burden of oppression on Israel, the boy that is born as a gift to Israel will rest all government on His shoulders. This is the counterpoint to the doublet of verses 3 & 4.
 
In Hebrew a person’s name usually describes G-d’s prophetic purpose for their lives. This text follows the same understanding. However, with the exception of Avi’ad, the names here are not composites like, “Shmuel (Samuel), Avimelech, Avraham etc. To the contrary they are precise descriptions of the very nature of this child. Where the composite names common to the Tanakh (OT) reflect G-d’s functional purpose for the individual, these names describe G-d with us (Emmanuel). Meaning that this child is G-d, Yeshua, the fully G-d and fully man Messiah of Israel.
 
The names are in fact one long description of the attributes of G-d with us (Yeshua). “Pele-Yo‘etz El Gibbor Avi-‘Ad Sar-Shalom (Wonderful Counsellor, Mighty G-d, Father of Eternity, Prince of Peace),
 
Some Anti-evangelists, using Targums (ancient commentaries on the Scriptural texts), claim that the names listed describing the child belong to G-d rather than to the Child, and yet G-d is not mentioned in the context of this passage until He is mentioned as being the boy born to us. Even a simple general understanding of grammar tells us that the subject must be presented in the text in order to be named. The subject of these names is the boy. The irony of the anti-evangelist argument is that they have a portion but not all of the truth: the names belong to both G-d and the child, Who is G-d with us (Emmanuel), Yeshua the Mashiyach.
 
In order to pursue the false reading of the anti-evangelists, one must ignore basic Hebrew grammar. The Hebrew “Sh’mo” (his name) indicates that the names that follow belong to the boy described in the preceding verses. Any other reading is at very least dishonest and at worst, worthy of curse, a defiling of the Scripture. The motivation for this is desperate and contrary to Messiah, it is also misspent energy given that there are numerous other passages in the Tanakh that reveal the deity of the coming Messiah (Yeshua), not to mention the literal claims made by Yeshua Himself as to His deity.
 
As followers of Yeshua we understand that anyone who denies that Yeshua is G-d with us is speaking from a spirit of anti-Messiah (anti-Christ).
 
The Rav Shaul/Paul says:
 
“But even if we or an angel (messenger) from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed.” –Galatians 1:8-9

6 (7) In order to increase the government and bring peace, (wholeness, completion and soundness)
without end to the throne and kingdom of David (Beloved of G-d), to secure it and sustain it
through mishpat (judgement) and tz’dakah (righteousness) from this time forth and forever.

Following the couplet of verses 3 & 5, the opening phrase here confirms Israel’s journey from oppression to the Messianic rule of freedom under G-d. While the Hebrew text is in the past tense, it is a known prophetic form that notes certain past events and places a future fulfilment upon them. We know this because it speaks of David’s kingdom as being an eternal one as a result of the boy Who would become king. In order for this kingdom to have been established already, Israel would need to have a current Davidic king ruling over it, a king born thousands of years ago. Therefore we know that the prophet intended a future fulfilment, one that will happen in stages:
 
1.) A child will be born to rule Israel
2.) He will break the oppression of the yoke that is on Israel’s back
3.) He will establish the kingdom of the beloved of G-d (David) as an eternal kingdom and will rule over it

1. Yeshua was born to be a light to Israel
2. He broke the yoke of sin off of Israel’s back through His death and resurrection
3. He is coming again to complete and reign over the eternal kingdom of G-d, which is both physically and metaphorically represented in David’s earthly dynasty (the Beloved of G-d)

 
Yeshua will secure His kingdom through mishpat (Judgement: The Day of The L-rd) and tz’dakah (righteousness: the redeemed of the L-rd).
 
The zeal (like that of a jealous husband) of Adonai-Tzva’ot (YHVH of heavens armies) will accomplish this.
 
It is not just zeal, but the zeal of a jealous husband, that HaShem exhibits in accomplishing these things. G-d is jealous for those He has chosen, both Jew and Gentile. He will not allow idolatrous spiritual adultery to stain His bride.

A Brief Word on Christmas:

This passage from Isaiah prophecies the birth of our Messiah, sent into time and space to redeem us from sin and death. Therefore I feel compelled to speak briefly on the subject of Christmas (Messiah is sent) celebration.
For many and varied illegitimate reasons, a number of modern Christians (Hebrew Roots movement) and Messianics (a term that is now so loosely applied that it has become unable to properly identify any group), have decided not to celebrate Christ-mas (Messiah is sent). This on its own would be of no consequence if they had chosen to celebrate His birth at another time, however in the aftermath of this foolish pseudo-learned decision, they have ceased celebrating the birth of our Messiah altogether. Like the Separatists of the late 19th century, they have become so convinced of their own separation from the Ecclesia (Viewing themselves as the so called “called out” pure Church/Bride), that they have, in seeking purity through their own actions, become subject again to bondage; forgetting that in Messiah we are not keepers of the Torah but rather we are kept by the Living Torah, Ha-d’var Emet (The Word of Truth) Yeshua, Who, if not for His birth into time and space, could not have been crucified and resurrected, thus leaving us without hope. Therefore, let us celebrate His birth, which illuminates His purpose in being sent, that we might also hope in the future glory purchased for us in His death and resurrection.

This year (5776: 2015) our congregation will once again delight ourselves in remembering the birth of our Messiah Yeshua, each one practicing the Biblical remembrance of Christmas (Messiah is sent)  utilizing the symbolism and positive traditions that affirm their own convictions regarding this celebration. We are reminded that every Shabbat we light the candles of Sh’mor (Observance) and Zakhor (Remembrance), therefore we observe the holy day, remembering that Yeshua was born for the purpose of our Salvation (yeshua). We remember what G-d has done, what He is doing and what He has promised to do, in Messiah, The Hope of Glory.

My prayer is that the illumination of the text of Isaiah 9 will aid our joy (Simchataynu) during this season of Chanukah (dedication) and Mashiyach Neshlach (Messiah is sent).

In combination with this study please also consider the articles I’ve written on Luke chapters 1 and 2:

Luke 1:1-38: Choosing Between Disbelief and Wonder
http://bethmelekh.weebly.com/yaakovs-blog---14991514148914971493-15131500-1497150615111489/luke-11-38-choosing-between-disbelief-wonder
Luke 1:39-80: From Generation to Generation
http://bethmelekh.weebly.com/yaakovs-blog---14991514148914971493-15131500-1497150615111489/luke-139-80-ldor-vdor-from-generation-to-generation
Luke 2:1-24: G-d’s Plan is not World Peace, it is Peace for the World
http://bethmelekh.weebly.com/yaakovs-blog---14991514148914971493-15131500-1497150615111489/luke-21-24-g-ds-plan-is-not-world-peace-its-peace-for-the-world
Luke 2:25-52: Hearing About Grace and Favour
http://bethmelekh.weebly.com/yaakovs-blog---14991514148914971493-15131500-1497150615111489/luke-225-52-hearing-about-grace-favour
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© Alastair Brown

An examination of 1 Samuel 28:3-21.

Introduction:
This has been a passage of Scripture that has confused and mislead many. In English it appears to give foundation to the idea of the disquieted, disembodied spirits of human beings returning to earth. In fact the English text (with the exception of the KJV, NKJV and selected literal translations) is sometimes guilty of hiding specific contextual indicators, like the Hebrew, “elohim” and through the theologically selective use of the Hebrew, “yada”, found in the text in the form, “vayda”.

Much is presumed by the English reader through no fault of his or her own, however this balloon of presumption is easily deflated by the pin prick of Hebrew simplicity. There are of course Hebrew rabbis and scholars who have made similar errors in understanding this text, therefore we must navigate it carefully and succinctly.
The English translations of this text usually leave the reader with some of the following questions:

• Do ghosts (disembodied human spirits) roam the earth?
• Is fortune telling based on a genuine spiritual ability to tell the future?
• Was Saul actually speaking with the disembodied spirit of Samuel?
• Are human beings conscious in Sheol (the place of the dead, which is divided up into the Bosom of Abraham and Gehinom)?
• If Saul wasn’t speaking to Samuel why does the text say he was?
• What part did G-d play in this encounter?

The serious student will have a wealth of other questions, however the few listed above are sufficient for this study.
As we approach this period in Israel’s history and in particular with regard to Saul’s kingship (Israel’s first human king), a number of pivotal events have already taken place:

• Samuel had died some time ago (1 Samuel 25:1)
• Saul had removed (cut off/killed) from the land of Israel those who had Familiar (demonic) spirits and practised witchcraft (1 Samuel 28:3, 9; Exodus 22:18)
• The Kingdom had been torn from Saul’s grasp (1 Samuel 15:26-28; 28:17) and given to David
• G-d had rejected Saul and departed from him, and was no longer answering Saul’s enquiries (1 Samuel 15:26-28; 28:15)

Each of these foundational elements have worked together to forge Saul’s path to Eyn-dor (Eye of generation). The sum of his sinful decision making processes is the seeking of guidance from Satan (knowingly or unknowingly), via his medium (the witch, necromancer) of Eyn-dor.

Text: 1 Samuel 28:3-21.
1Sa 28:3 Now Sh’muel (Hears from G-d, Named by G-d) was dead, and all Israel had lamented him, and buried him in Ramah (High place), even in his own city. And Shaul (asked) had put away those that had familiar spirits, and the magicians, out of the land (ha-aretz: Eretz /Israel).
 
This account begins by reminding the reader that Sh’muel (Samuel), the one who hears from G-d, is dead. Why? As the narrative continues we see that the common theme is Shaul’s (Saul: meaning to asks, inquire) inability to hear from G-d. In the past Sh’muel (Hears from G-d) had been the prophet through whom Shaul had heard G-d’s instructions, now the asking one (Shaul) was unable to hear from the hearing one (Sh’muel).
 
Sh’muel was dead, had been buried and according to Jewish understanding was in Sheol in the Bosom of Avraham. Both Sheol and Shaul (Saul) come from the same Hebrew root word, Sha’al which means, to ask. Sheol, the place of the dead, is never satisfied; therefore it is continually asking for more. Israel had asked for a king in place of G-d (The Sustainer of life) and had received a disobedient man as ruler over them. A man who would bring only death. In this account Shaul, asks in vain for the council of G-d and in the end Sheol asks for Shaul and G-d grants its request.
 
We’re told that Shaul had removed (cut off/killed) from the land of Israel those who had Familiar spirits (demonic forces) and practiced witchcraft (1 Samuel 28:9; Exodus 22:18; Lev. 19:31; 20:6, 27; Deut. 18:10-12). Why are we told this? The text is stressing the fact that Shaul (the enquirer) would have a difficult task searching out someone who practised witchcraft, meaning that he was going to great lengths to pursue practices he knew to be contrary to G-d’s instruction in order to receive direction. In fact he would go to Eyn-dor, a town that Israel did not control, hence he would find himself outside of both personal redemption and national redemption. Shaul was warned against this very thing when Sh’muel rebuked him saying:

“For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because you have rejected the Word (D’var) of HaShem, He has also rejected your kingship.” –1 Samuel 15:23
 
In fact this passage is illuminated by the person of Yeshua, the Word (John 1) of G-d. When we reject Yeshua we reject G-d. In doing so, as the Scripture says, we stand, “condemned already” (John 3:18).
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Familiar spirits are demonic entities that roam and gather information in order to deceive people and gain glory for themselves and the darkness they serve. They are known to select hosts, convincing that person that they are controlling the spirit through witchcraft when in fact it is the spirit that is controlling them. These spirits (Hebrew: shad) are synonymous with false deities sometimes called elohim, the same generic term used for G-d, gods, rulers, angels, judges etc.
 
“They sacrificed unto demons (Hebrew: shade), not to G-d; to gods (elohim) whom they knew not, to new gods (elohim)  that came newly up, whom your fathers feared not.” –Deuteronomy 32:17
 
“But I say, that the things which the Gentiles sacrifice, they sacrifice to demons, and not to G-d: and I don’t want you fellowshipping with demons.” –1 Corinthians 10:20
 
These Familiar spirits/gods are trapped within time and space, having been cast out of the third heaven along with Satan (Isaiah 14:12-14; Ezekiel 28:16-17; Luke 10:18). Therefore unless G-d uses them for His purposes, allowing them to know some future event, they have no ability within themselves to tell the future. As a result of this they often use deception so that those who seek them are fooled into believing that these spirits have G-d-like knowledge. This is simply not the case, in fact their power is very limited. Like their ruler Satan, they must ask G-d’s permission in order to act (Job 1:9-12; 1 Kings 22:221-23; 2 Chronicles 18:21-22).
 
1Sa 28:4 And the Philistines gathered themselves together, and came and pitched in Shunem (quietly resting): and Shaul gathered all Israel together, and they pitched in Gilboa (Boiling Spring). 1Sa 28:5 And when Shaul saw the host of the Philistines, he was afraid, and his heart greatly trembled.
 
This was a great Philistine army, gathered from all over the region in order to defeat Shaul’s army. Notice that the enemies of Israel pitch their tents at a place called, “Quietness, resting”, they are confident (G-d has allowed it). This is a stark contrast to the countenance of Shaul, in whom fear “springs up and boils over” (Gilboa).
 
1Sa 28:6 And when Shaul enquired of HaShem, HaShem answered him not, neither by dreams, nor by Urim (lights), nor by prophets.
 
Dreams: intimate and direct personal revelation
Urim: impersonal public revelation by chance object
Prophets: public revelation via an intermediary
 
G-d had so completely rejected Shaul as king (shepherd) of His people Israel, that He would give him no guidance whatsoever. All forms of Divine revelation are covered by these three symbols of the prophetic means of conversation with G-d.
 
It is worth noting that up until Sh’muel’s death (1 Samuel 25:1) Shaul had almost exclusively sought Sh’muel’s council. After killing the priests of G-d (1 Samuel 22:17-23) by the hand of an Edomite (an enemy of G-d and Israel), Shaul lost access to the Urim (lights) and Tumim (completions), which had been carried away with Avi-atar (My Father of Abundance) the son of Achi-melech (My Brother is King). The true Urim and Tumim were now available to David (Beloved of G-d) but not to Shaul. Therefore the Urim in question here are false Urim (lights), however, these false lights could not direct Shaul because they were incomplete (Tumim). Also, the Torah required that the Tumim and Urim be used by a priest, therefore Shaul was not qualified to use them.

​Notice that Shaul had, by his own hand, sought to symbolically end the possibility of David being King, by murdering Achi-melech (My Brother is King). This was an act of rebellion against G-d Who had chosen David (Beloved of G-d) over Shaul (asks). Shaul asked of G-d but was not in a love relationship with G-d.
 
As a result of Shaul’s murderous rebellion, G-d removed His abundant provision (Avi-atar) from Shaul, and in turn Shaul lost any sense of relationship to G-d as Father. David on the other hand became king and enjoyed an abundant relationship with G-d his Father (Avi-atar).
 
1Sa 28:7 Then Shaul said to his servants, “Seek me a woman that has a familiar spirit that I may go to her, and enquire of her.” And his servants said to him, “Behold, there is a woman that has a familiar spirit at Eyn-dor (Eye of generations).”
 
Shaul does what his name suggests, he enquires, but not of G-d. The servants of Shaul have apparently heard of a woman who practices witchcraft and has a familiar spirit. She lives in Eyn-dor, which means, “Eye of generations”, a name that denotes a stronghold for those who pretended to talk to the dead. The modern term for this woman would be, medium.
 
It’s significant that Eyn-dor was located in the Canaanite territory to the north and was one of the cities Israel had failed to conquer (Joshua 17:11), which means that it had been rooted in idolatry and pagan worship from ancient times. It would also become part of the apostate kingdom of the north when Israel and Judah later become separate kingdoms.