If it seems that G-d is silent in our suffering, it is because He sees a better outcome for us in His stillness than we’re able to see in our turmoil.
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:
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:
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).
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.
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).
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.
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.
Shaul would have had to travel past the Philistine position (only 10km to the north-west) in order to go north to Eyn-dor, this would add to his fear and desperation. However, such was his need to get direction and affirmation, that he was willing to take this risk to seek the council of demonic spirits/false gods via a medium.
1Sa 28:8 And Shaul disguised himself, and put on other raiment, and journeyed together with the two men and they came to the woman by night: and he said, “Please, divine unto me by the familiar spirit, and bring me up, the one whose name I tell you.”
Given that Shaul was about to travel past an enemy encampment and to a medium who he knew would have heard of his past treatment of those who practiced dark arts, it’s natural that he would take off his kingly garments and travel as a civilian. In addition to this, by arriving at night he was limiting the possibility that anyone would recognize him.
Metaphorically speaking Shaul has taken off the garments of his kingship, symbolically ending his reign and is hiding himself behind a disguise in order to seek one who attempts to hide from G-d in the darkness. The night symbolizes darkness and the works of the Evil One.
“The one whose name I tell you”. A medium is always able to call up the person requested because her customer is entirely reliant on her vision. When you make a request of someone who practices deception they will always tell you what your itching ears want to hear. This is how they make their living.
1Sa 28:9 And the woman said unto him, “Behold, you know what Shaul has done, how he has cut off (killed) those that have familiar spirits, and the magicians, from the land (Eretz Israel): why then do you lay a snare for my life, to cause me to die?”
The medium lived in comparative safety in Eyn-dor because it was not controlled by Israel at the time. Although she clearly still prefers to remain anonymous so as not to invoke the wrath of king Shaul, who she has heard has killed almost all those who have practiced dark arts in opposition to G-d.
The woman tests Shaul with this statement, hoping to discern whether he is genuine or just trying to trap her.
1Sa 28:10 And Shaul swore to her by HaShem, saying, “As HaShem lives, you shall not receive any punishment for this thing.” 1Sa 28:11 Then the woman said, “Whom shall I bring up unto you?” And he said, “Bring me up Sh’muel (Hears G-d).”
The fact that Shaul swore by HaShem is ironic. By doing so he cursed himself because no man can promise a person who rebels against G-d, that they will not be punished. While Shaul meant that no one in his kingdom would punish her, he fails to realise the weight of his words and their spiritual ramifications.
The woman is brazen in her question, insinuating that there is no one whose spirit she could not bring up from the dead. Of course, her patrons can’t see what she claims to see, therefore she has free reign to communicate to them whatever they are asking for.
Up until now Sh’muel had not been mentioned in the woman’s presence. He had been known throughout Israel and in the surrounding lands as a powerful prophet of G-d and would have been known as the direct prophetic counsellor to Shaul, Israel’s king. This could not have escaped the hearing of the witch of Eyn-dor.
What follows is therefore easily explained:
1Sa 28:12 And when the woman considered (saw, envisioned) Sh’muel, she cried with a loud voice: and the woman spoke to Shaul, saying, “Why have you deceived me? For you are Shaul.”
The women, “v’teyre” perceives, considers, (knows, sees or envisions) Sh’muel. I believe she has simply made the logical connection between Shaul and Sh’muel and is terrified at the possibility of her own imminent death at the hands of Shaul and his men, whom she believes have tricked her. Thus she cries out in fear and challenges Shaul, accusing him of deceit. The deceiver accusing her client of deceit.
1Sa 28:13 And the king said unto her, “Don’t be afraid: now, what do you see?” And the woman said unto Shaul, I see elohim (plural form from the root eloah: gods, rulers, angels, shades, evil spirits) ascending out of the land (ha-aretz).
Shaul quiets her by telling her not to be afraid and then presses her to tell him what she sees via the familiar spirit. Her answer is the key to understanding what follows. What the woman sees is not Shaul or his ghost or his angel or any other part of him: rather what she sees are elohim, gods, coming up from the land (ha-aretz).
While elohim is sometimes (rarely) used in the Tanakh (OT) to describe living human rulers or judges, it is never used to describe deceased human beings. Had the writer intended the reader to understand Shaul’s disembodied spirit he would have used the Hebrew word ruach.
As stated in the introduction, false gods and demonic forces (Heb: shad) are synonymous.
“They sacrificed unto demons (Hebrew: shade), not to G-d; to gods (elohim) whom they knew not, to new gods 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 gods are not able to tell the future of their own accord, nor do they have anything to do with the human spirit. They are fallen angels, demonic entities and rulers of the darkness that seek only to satisfy their own evil and idolatrous purposes in keeping with their ruler Satan.
These elohim are ascending up from the land (aretz) and not Sheol. This is because the abode of the demonic is either earthly (within the first and second heaven prior to Messiah’s death and resurrection) or the abyss (a deep holding place/prison for evil forces, which separate from Sheol/Gehinom: Rev. 9:11; 11:7; 17:8; 20:1-3). Only human spirits are kept in Sheol until judgement.
However because these elohim will masquerade as a human spirit, they’re pretending to have come from Sheol and therefore present a metaphor that illuminates Shaul’s current circumstances. Sheol (always asking, never sated) will answer Shaul (asks, enquires) with doom. Just as Shaul asks and is not satisfied, so too Sheol asks and is never satisfied.
“There are three things that are never satisfied, four that never say, ‘Enough!’: Sheol, the barren womb, land, which is never satisfied with water, and fire, which never says, ‘Enough!’” –Proverbs 30:15-16
1Sa 28:14 And he (Shaul) said to her, “What form is it (are they) taking?” And she said, “An old man comes up; and he is covered with a mantle.” And Shaul perceived that it was Sh’muel, and he stooped with his face to the ground, and bowed himself.
Notice that Shaul cannot see the elohim/gods, he is entirely reliant on what the woman tells him that she sees. The woman, who most likely knew that Sh’muel had died an old man, simply describes the entity (gods) in a similar way. Additionally, she knew that Sh’muel was a prophet of G-d and adds that the elohim are wearing a prophet’s mantle. Or on the other hand, the demonic gods are indeed taking the form of Sh’muel. Either way, what the woman sees is not Sh’muel.
Shaul, upon hearing the generic description that the woman gives, perceives, or decides (vayda), that this must be Sh’muel (Whom he has longed to receive counsel from) coming up from Sheol. As a result of both the elohim and the woman’s deceit and through his own self-delusion Shaul becomes convinced that it is Sh’muel, G-d’s prophet and lays prostrate with his face to the ground in reverence. Little does he know that he is paying homage to false gods.
How can we be so sure that this entity (elohim) is not Sh’muel’s disembodied human spirit risen from Sheol?
First, the only examples of people coming up from the dead elsewhere in the Scriptures are accounts of full bodily resurrections (1 Kings 17:17-24; 2 Kings 13:21; Matthew 17:1-8; Mark 9:1-8; Luke 7:12-26; John 11), meaning that the entire being, heart, mind, body and soul are resurrected. There are no instances where the human spirit is resurrected. We are also told that, “It is appointed unto human beings once to die and then the judgement” (Hebrews 9:27). In other words, even in the case of a resurrection miracle like that of Lazarus, he eventually died (once) in a final sense and awaits the judgement. He will not be given opportunity to return in any form until the Day of the L-rd. This understanding supports the holistic Hebrew view of the intrinsically linked soul, made up of emotion, mind, spirit and body, all converging at the core (lev), the heart (centre of the being). The Hebrew nefesh (soul) is indivisible.
Some suggest that the Transfiguration, which included Moses, who had previously died, is proof of the fact that disembodied human spirits return from the dead; however, a closer look at the text describing the Transfiguration reveals that all three persons involved were present in bodily form, not merely as spirits but as transfigured bodily beings (Matthew 17:1-8; Mark 9:1-8).
There are a number of clear differences between the account of Saul and the witch and the account of the Transfiguration:
We must conclude that while unique, the Transfiguration supports only full bodily resurrection and does not in any way support the idea of disembodied human spirits.
Second, Yeshua confirms through His mashal (parable) of Lazarus and the Rich man (Luke 16:19-31), that while the dead are conscious in Sheol, they’re not able to traverse, either from one part (Abraham’s bosom) to another (Gehinom) or from Sheol to life, once they have died one final death (Hebrews 9:27). This teaching parable of Yeshua is in the unique form of a true story that teaches spiritual truth. It is the only mashal Yeshua tells that uses the proper names of characters. This is an indication of the factual reality of the story. Where Yeshua’s other mashlim (parables) use earthly circumstances to convey unseen spiritual things, the mashal of Lazarus and the Rich man use spiritual circumstances to illuminate physical things.
Third, the Scriptures speak of the deceased as being completely removed from what goes on in this world. The dead are said to be unable to return after their one final death. Where the soul is redeemed from death in the psalms, the psalmist is describing a near death experience that he has escaped from at the hand of G-d, or he is prophesying the physical resurrection of the Messiah, he never intends these turns of phrase to indicate the disembodiment of the human spirit.
“As the cloud is consumed and vanishes away: so he that goes down to Sheol shall come up no more.” –Job 7:9
“Yet shall he be brought to the khever (grave), and shall remain in the tomb.” –Job 21:32
“Whatsoever your hand finds to do, do it with all your might; for there is no work, nor device, nor knowledge, nor wisdom, in the Sheol, where you are going.” –Ecclesiastes 9:10
1Sa 28:15 And Sh’muel said to Shaul, “Why have you provoked me, to bring me up?” And Shaul answered, “I am extremely distressed; for the Philistines make war against me, and G-d is departed from me, and no longer answers me, neither by prophets, nor by dreams: therefore I have called you, that you might make known to me what I should do.”
This is not Sh’muel speaking but the elohim (demonic spirits). We know this because in the Chronicler’s concise summation of these events he records that Shaul sought the advice, not of Sh’muel or a medium but of a Familiar spirit (Ov: demonic force):
“So Saul died for his transgression which he committed against HaShem, even against the Word (D’var) of HaShem, which he kept not, and also for asking counsel of one that had a familiar spirit, to enquire of it;” –1 Chronicles 10:13
The bold parts of this text from 1st Chronicles have been added by the translators, they are not present in the Hebrew text. In fact the Hebrew text reads:
“And also for consulting a familiar spirit, to enquire.”
The Chronicler, inspired by G-d’s Spirit, makes clear that Shaul was speaking to a Familiar spirit (Ov: demonic) and not to Sh’muel.
Therefore, we should read “The gods/demons/familiar spirit whom Shaul had decided was Sh’muel based on the medium’s generic description, said to Shaul.”
Remember that Shaul is having the words of the demonic spirit conveyed to him by the medium. This is indicated by the Hebrew “Ov” which means, “to mumble like the hollow gurgling sound of water pouring from a hardened water skin”. This in turn is a Hebrew euphemism used to describe ventriloquism. This entire conversation is being facilitated by the medium as alluded to by Shaul’s having previously asked the medium what she sees (28:13-14).
The words of the elohim spoken to Shaul through the medium, indicate its origin. It attempts to convey they idea (Contrary to the teaching of Scripture) that human beings can bring disembodied human spirits up from the grave through the practice of witchcraft. This spirit is a deceiving (lying) spirit sent to torment, like those sent out by G-d to achieve His purposes in several other Biblical accounts.
“Then G-d sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech:” –Judges 9:23
“But the Spirit of HaShem departed from Saul, and an evil spirit from HaShem troubled him. And
Saul's servants said unto him, Behold now, an evil spirit of gods (elohim) troubles you.”
–1 Samuel 16:14-15
“And there came forth a spirit, and stood before HaShem, and said, I will persuade him. And HaShem said to it, ‘How will you do it?’ And it said, ‘I will go forth, and I will be a lying spirit in the mouth of all his prophets.’ And G-d said, ‘You have permission to persuade him, and prevail also: go forth, and do so.’ Now therefore, behold, HaShem sent out a lying spirit in the mouth of all these your prophets, and HaShem has spoken evil concerning you.” –1 Kings 22:221-23 (2 Chronicles 18:21-22)
“Now the Spirit speaks expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of demons;” –1 Timothy 4:1
Although G-d has made it abundantly clear to Shaul that He will not speak to him, and although Sh’muel himself had refused to give Shaul guidance in his latter days, and despite the fact that Shaul knew that what he was doing through witchcraft could not possibly result in him receiving G-d’s guidance; Shaul in his desperation convinces himself that this false deity is Sh’muel and that he will receive a truthful answer to his question.
1Sa 28:16 Then Sh’muel said, “Why then do you ask me, seeing HaShem is departed from you, and is become your enemy?”
“Then the false gods/demons/familiar spirit whom Shaul had decided were Sh’muel spoke through the medium to Shaul saying.”
The demonic force continues to play with Shaul, mimicking what it thinks Sh’muel might say, however there is also some truth in its lie: “Why are you asking a demon for guidance now that G-d has departed from you?”
1Sa 28:17 “And HaShem has done to him (David), according to the word in my hand: for HaShem has rent the kingdom out of your hand, and given it to your neighbour, even to David:”
Either the demonic force had observed or the woman knew of the story of the kingdom being torn out of Shaul’s hand. This was an easy deception to make on the part of the medium and the elohim. Or G-d had given the deceiving entities this knowledge.
1Sa 28:18 “Because you did not listen to the voice of HaShem, nor execute His fierce wrath upon Amalek, therefore HaShem has done this thing unto you this day.”
Here the medium and demon are used to speak the truth according to HaShem’s purpose. G-d will have His way regardless of whose council Shaul seeks. What the Familiar spirit does not do is offer Shaul the solution of repentance and reconciliation to G-d, this is something the real Sh’muel might have done had he been the one Shaul was talking with. After all it is the role of the true prophet to offer Israel an opportunity to repent, it is the false prophet that gives Israel no means of reconciliation.
When a true prophet looks at the people of G-d he sees family. When a false prophet looks at the people of G-d he sees an audience.
1Sa 28:19 “Moreover HaShem will also deliver Israel with you into the hand of the Philistines: and tomorrow (literally the next day or some time hereafter) both you and your sons will be with me: HaShem also shall deliver the host of Israel into the hand of the Philistines.”
This is not an indication of the demonic force or the woman having foreknowledge. In fact these words could not be more generic. The Hebrew makhar can either mean, the very next day or at some point in the future. Shaul and his sons died several days after this meeting, therefore tomorrow is inaccurate (not a prophecy of G-d), leaving the vague, “at some point in the future” being the winner of this ludicrously vague prediction. Additionally the allusion to the death of Shaul’s sons is equally vague given the number of Son’s Shaul had and that not all of Shaul’s sons died in the proceeding battle. The façade is kept up by the demonic spirit and the medium, with the words “you’ll be with me”.
1Sa 28:20 Then Shaul immediately fell face down on the earth, and was terrified, because of the words of Sh’muel: and there was no strength in him; for he had eaten no bread all that day and night.
Again, not Sh’muel but the false gods/elohim whom Shaul perceived to be Sh’muel.
1Sa 28:21 And the woman came to Shaul, and saw that he was greatly troubled, and said to him, Behold, your handmaid has obeyed your voice, and I have taken my life in my hands, and have hearkened unto your words which you spoke to me.
The fact that the woman/medium came to Shaul indicates that she was performing her service at a distance from him or in the tradition of other ancient soothsayers, from behind a dimly lit curtain.
Conclusion:
There are no disembodied human spirits roaming the earth, they are simply demonic Familiar spirits or gods masquerading as human spirits. To seek guidance from the dead is to reject guidance from the Living One. When we engage in magic arts we are deluding and imprisoning ourselves and worse still we are allowing evil spiritual entities to take up residence in our lives.
When, like Shaul, we are unable to hear G-d our response should be one of repentance and trust. We do well to remember that all things are in G-ds hands and that we are His precious children in Messiah.
If it seems that G-d is silent in our suffering, it is because He sees a better outcome for us in His stillness than we’re able to see in our turmoil.
© Alastair Brown 2015
1Sa 28:8 And Shaul disguised himself, and put on other raiment, and journeyed together with the two men and they came to the woman by night: and he said, “Please, divine unto me by the familiar spirit, and bring me up, the one whose name I tell you.”
Given that Shaul was about to travel past an enemy encampment and to a medium who he knew would have heard of his past treatment of those who practiced dark arts, it’s natural that he would take off his kingly garments and travel as a civilian. In addition to this, by arriving at night he was limiting the possibility that anyone would recognize him.
Metaphorically speaking Shaul has taken off the garments of his kingship, symbolically ending his reign and is hiding himself behind a disguise in order to seek one who attempts to hide from G-d in the darkness. The night symbolizes darkness and the works of the Evil One.
“The one whose name I tell you”. A medium is always able to call up the person requested because her customer is entirely reliant on her vision. When you make a request of someone who practices deception they will always tell you what your itching ears want to hear. This is how they make their living.
1Sa 28:9 And the woman said unto him, “Behold, you know what Shaul has done, how he has cut off (killed) those that have familiar spirits, and the magicians, from the land (Eretz Israel): why then do you lay a snare for my life, to cause me to die?”
The medium lived in comparative safety in Eyn-dor because it was not controlled by Israel at the time. Although she clearly still prefers to remain anonymous so as not to invoke the wrath of king Shaul, who she has heard has killed almost all those who have practiced dark arts in opposition to G-d.
The woman tests Shaul with this statement, hoping to discern whether he is genuine or just trying to trap her.
1Sa 28:10 And Shaul swore to her by HaShem, saying, “As HaShem lives, you shall not receive any punishment for this thing.” 1Sa 28:11 Then the woman said, “Whom shall I bring up unto you?” And he said, “Bring me up Sh’muel (Hears G-d).”
The fact that Shaul swore by HaShem is ironic. By doing so he cursed himself because no man can promise a person who rebels against G-d, that they will not be punished. While Shaul meant that no one in his kingdom would punish her, he fails to realise the weight of his words and their spiritual ramifications.
The woman is brazen in her question, insinuating that there is no one whose spirit she could not bring up from the dead. Of course, her patrons can’t see what she claims to see, therefore she has free reign to communicate to them whatever they are asking for.
Up until now Sh’muel had not been mentioned in the woman’s presence. He had been known throughout Israel and in the surrounding lands as a powerful prophet of G-d and would have been known as the direct prophetic counsellor to Shaul, Israel’s king. This could not have escaped the hearing of the witch of Eyn-dor.
What follows is therefore easily explained:
1Sa 28:12 And when the woman considered (saw, envisioned) Sh’muel, she cried with a loud voice: and the woman spoke to Shaul, saying, “Why have you deceived me? For you are Shaul.”
The women, “v’teyre” perceives, considers, (knows, sees or envisions) Sh’muel. I believe she has simply made the logical connection between Shaul and Sh’muel and is terrified at the possibility of her own imminent death at the hands of Shaul and his men, whom she believes have tricked her. Thus she cries out in fear and challenges Shaul, accusing him of deceit. The deceiver accusing her client of deceit.
1Sa 28:13 And the king said unto her, “Don’t be afraid: now, what do you see?” And the woman said unto Shaul, I see elohim (plural form from the root eloah: gods, rulers, angels, shades, evil spirits) ascending out of the land (ha-aretz).
Shaul quiets her by telling her not to be afraid and then presses her to tell him what she sees via the familiar spirit. Her answer is the key to understanding what follows. What the woman sees is not Shaul or his ghost or his angel or any other part of him: rather what she sees are elohim, gods, coming up from the land (ha-aretz).
While elohim is sometimes (rarely) used in the Tanakh (OT) to describe living human rulers or judges, it is never used to describe deceased human beings. Had the writer intended the reader to understand Shaul’s disembodied spirit he would have used the Hebrew word ruach.
As stated in the introduction, false gods and demonic forces (Heb: shad) are synonymous.
“They sacrificed unto demons (Hebrew: shade), not to G-d; to gods (elohim) whom they knew not, to new gods 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 gods are not able to tell the future of their own accord, nor do they have anything to do with the human spirit. They are fallen angels, demonic entities and rulers of the darkness that seek only to satisfy their own evil and idolatrous purposes in keeping with their ruler Satan.
These elohim are ascending up from the land (aretz) and not Sheol. This is because the abode of the demonic is either earthly (within the first and second heaven prior to Messiah’s death and resurrection) or the abyss (a deep holding place/prison for evil forces, which separate from Sheol/Gehinom: Rev. 9:11; 11:7; 17:8; 20:1-3). Only human spirits are kept in Sheol until judgement.
However because these elohim will masquerade as a human spirit, they’re pretending to have come from Sheol and therefore present a metaphor that illuminates Shaul’s current circumstances. Sheol (always asking, never sated) will answer Shaul (asks, enquires) with doom. Just as Shaul asks and is not satisfied, so too Sheol asks and is never satisfied.
“There are three things that are never satisfied, four that never say, ‘Enough!’: Sheol, the barren womb, land, which is never satisfied with water, and fire, which never says, ‘Enough!’” –Proverbs 30:15-16
1Sa 28:14 And he (Shaul) said to her, “What form is it (are they) taking?” And she said, “An old man comes up; and he is covered with a mantle.” And Shaul perceived that it was Sh’muel, and he stooped with his face to the ground, and bowed himself.
Notice that Shaul cannot see the elohim/gods, he is entirely reliant on what the woman tells him that she sees. The woman, who most likely knew that Sh’muel had died an old man, simply describes the entity (gods) in a similar way. Additionally, she knew that Sh’muel was a prophet of G-d and adds that the elohim are wearing a prophet’s mantle. Or on the other hand, the demonic gods are indeed taking the form of Sh’muel. Either way, what the woman sees is not Sh’muel.
Shaul, upon hearing the generic description that the woman gives, perceives, or decides (vayda), that this must be Sh’muel (Whom he has longed to receive counsel from) coming up from Sheol. As a result of both the elohim and the woman’s deceit and through his own self-delusion Shaul becomes convinced that it is Sh’muel, G-d’s prophet and lays prostrate with his face to the ground in reverence. Little does he know that he is paying homage to false gods.
How can we be so sure that this entity (elohim) is not Sh’muel’s disembodied human spirit risen from Sheol?
First, the only examples of people coming up from the dead elsewhere in the Scriptures are accounts of full bodily resurrections (1 Kings 17:17-24; 2 Kings 13:21; Matthew 17:1-8; Mark 9:1-8; Luke 7:12-26; John 11), meaning that the entire being, heart, mind, body and soul are resurrected. There are no instances where the human spirit is resurrected. We are also told that, “It is appointed unto human beings once to die and then the judgement” (Hebrews 9:27). In other words, even in the case of a resurrection miracle like that of Lazarus, he eventually died (once) in a final sense and awaits the judgement. He will not be given opportunity to return in any form until the Day of the L-rd. This understanding supports the holistic Hebrew view of the intrinsically linked soul, made up of emotion, mind, spirit and body, all converging at the core (lev), the heart (centre of the being). The Hebrew nefesh (soul) is indivisible.
Some suggest that the Transfiguration, which included Moses, who had previously died, is proof of the fact that disembodied human spirits return from the dead; however, a closer look at the text describing the Transfiguration reveals that all three persons involved were present in bodily form, not merely as spirits but as transfigured bodily beings (Matthew 17:1-8; Mark 9:1-8).
There are a number of clear differences between the account of Saul and the witch and the account of the Transfiguration:
- Elijah and Moses appear, they are not summoned or conjured up (Mark 9:4; Matthew 17:3)
- The Transfiguration was witnessed by three disciples who saw the physical reality of the event unfold before their eyes, whereas Saul neither saw nor heard anything but was reliant on what the medium conveyed to him (Mark 9:2; Matthew 17:1)
- Disembodied spirits don’t require shelter (Mark 9:5; Matthew 17:4)
- The Transfiguration was a glimpse into the future kingdom and is therefore a picture of the post resurrection kingdom of G-d which takes place after Moses is resurrected in the last day, hence the term transfiguration. Messiah had to be temporarily transfigured in that moment because He was stepping outside of time and space in order to participate in a sign G-d was giving to the select group of disciples who were present. This means that rather than invoking the disembodied spirits of the dead who are dead and spoken of in the past tense, the transfiguration was revealing the transformed embodied souls of the living, who are alive in the future kingdom (Mark 9:1)
We must conclude that while unique, the Transfiguration supports only full bodily resurrection and does not in any way support the idea of disembodied human spirits.
Second, Yeshua confirms through His mashal (parable) of Lazarus and the Rich man (Luke 16:19-31), that while the dead are conscious in Sheol, they’re not able to traverse, either from one part (Abraham’s bosom) to another (Gehinom) or from Sheol to life, once they have died one final death (Hebrews 9:27). This teaching parable of Yeshua is in the unique form of a true story that teaches spiritual truth. It is the only mashal Yeshua tells that uses the proper names of characters. This is an indication of the factual reality of the story. Where Yeshua’s other mashlim (parables) use earthly circumstances to convey unseen spiritual things, the mashal of Lazarus and the Rich man use spiritual circumstances to illuminate physical things.
Third, the Scriptures speak of the deceased as being completely removed from what goes on in this world. The dead are said to be unable to return after their one final death. Where the soul is redeemed from death in the psalms, the psalmist is describing a near death experience that he has escaped from at the hand of G-d, or he is prophesying the physical resurrection of the Messiah, he never intends these turns of phrase to indicate the disembodiment of the human spirit.
“As the cloud is consumed and vanishes away: so he that goes down to Sheol shall come up no more.” –Job 7:9
“Yet shall he be brought to the khever (grave), and shall remain in the tomb.” –Job 21:32
“Whatsoever your hand finds to do, do it with all your might; for there is no work, nor device, nor knowledge, nor wisdom, in the Sheol, where you are going.” –Ecclesiastes 9:10
1Sa 28:15 And Sh’muel said to Shaul, “Why have you provoked me, to bring me up?” And Shaul answered, “I am extremely distressed; for the Philistines make war against me, and G-d is departed from me, and no longer answers me, neither by prophets, nor by dreams: therefore I have called you, that you might make known to me what I should do.”
This is not Sh’muel speaking but the elohim (demonic spirits). We know this because in the Chronicler’s concise summation of these events he records that Shaul sought the advice, not of Sh’muel or a medium but of a Familiar spirit (Ov: demonic force):
“So Saul died for his transgression which he committed against HaShem, even against the Word (D’var) of HaShem, which he kept not, and also for asking counsel of one that had a familiar spirit, to enquire of it;” –1 Chronicles 10:13
The bold parts of this text from 1st Chronicles have been added by the translators, they are not present in the Hebrew text. In fact the Hebrew text reads:
“And also for consulting a familiar spirit, to enquire.”
The Chronicler, inspired by G-d’s Spirit, makes clear that Shaul was speaking to a Familiar spirit (Ov: demonic) and not to Sh’muel.
Therefore, we should read “The gods/demons/familiar spirit whom Shaul had decided was Sh’muel based on the medium’s generic description, said to Shaul.”
Remember that Shaul is having the words of the demonic spirit conveyed to him by the medium. This is indicated by the Hebrew “Ov” which means, “to mumble like the hollow gurgling sound of water pouring from a hardened water skin”. This in turn is a Hebrew euphemism used to describe ventriloquism. This entire conversation is being facilitated by the medium as alluded to by Shaul’s having previously asked the medium what she sees (28:13-14).
The words of the elohim spoken to Shaul through the medium, indicate its origin. It attempts to convey they idea (Contrary to the teaching of Scripture) that human beings can bring disembodied human spirits up from the grave through the practice of witchcraft. This spirit is a deceiving (lying) spirit sent to torment, like those sent out by G-d to achieve His purposes in several other Biblical accounts.
“Then G-d sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech:” –Judges 9:23
“But the Spirit of HaShem departed from Saul, and an evil spirit from HaShem troubled him. And
Saul's servants said unto him, Behold now, an evil spirit of gods (elohim) troubles you.”
–1 Samuel 16:14-15
“And there came forth a spirit, and stood before HaShem, and said, I will persuade him. And HaShem said to it, ‘How will you do it?’ And it said, ‘I will go forth, and I will be a lying spirit in the mouth of all his prophets.’ And G-d said, ‘You have permission to persuade him, and prevail also: go forth, and do so.’ Now therefore, behold, HaShem sent out a lying spirit in the mouth of all these your prophets, and HaShem has spoken evil concerning you.” –1 Kings 22:221-23 (2 Chronicles 18:21-22)
“Now the Spirit speaks expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of demons;” –1 Timothy 4:1
Although G-d has made it abundantly clear to Shaul that He will not speak to him, and although Sh’muel himself had refused to give Shaul guidance in his latter days, and despite the fact that Shaul knew that what he was doing through witchcraft could not possibly result in him receiving G-d’s guidance; Shaul in his desperation convinces himself that this false deity is Sh’muel and that he will receive a truthful answer to his question.
1Sa 28:16 Then Sh’muel said, “Why then do you ask me, seeing HaShem is departed from you, and is become your enemy?”
“Then the false gods/demons/familiar spirit whom Shaul had decided were Sh’muel spoke through the medium to Shaul saying.”
The demonic force continues to play with Shaul, mimicking what it thinks Sh’muel might say, however there is also some truth in its lie: “Why are you asking a demon for guidance now that G-d has departed from you?”
1Sa 28:17 “And HaShem has done to him (David), according to the word in my hand: for HaShem has rent the kingdom out of your hand, and given it to your neighbour, even to David:”
Either the demonic force had observed or the woman knew of the story of the kingdom being torn out of Shaul’s hand. This was an easy deception to make on the part of the medium and the elohim. Or G-d had given the deceiving entities this knowledge.
1Sa 28:18 “Because you did not listen to the voice of HaShem, nor execute His fierce wrath upon Amalek, therefore HaShem has done this thing unto you this day.”
Here the medium and demon are used to speak the truth according to HaShem’s purpose. G-d will have His way regardless of whose council Shaul seeks. What the Familiar spirit does not do is offer Shaul the solution of repentance and reconciliation to G-d, this is something the real Sh’muel might have done had he been the one Shaul was talking with. After all it is the role of the true prophet to offer Israel an opportunity to repent, it is the false prophet that gives Israel no means of reconciliation.
When a true prophet looks at the people of G-d he sees family. When a false prophet looks at the people of G-d he sees an audience.
1Sa 28:19 “Moreover HaShem will also deliver Israel with you into the hand of the Philistines: and tomorrow (literally the next day or some time hereafter) both you and your sons will be with me: HaShem also shall deliver the host of Israel into the hand of the Philistines.”
This is not an indication of the demonic force or the woman having foreknowledge. In fact these words could not be more generic. The Hebrew makhar can either mean, the very next day or at some point in the future. Shaul and his sons died several days after this meeting, therefore tomorrow is inaccurate (not a prophecy of G-d), leaving the vague, “at some point in the future” being the winner of this ludicrously vague prediction. Additionally the allusion to the death of Shaul’s sons is equally vague given the number of Son’s Shaul had and that not all of Shaul’s sons died in the proceeding battle. The façade is kept up by the demonic spirit and the medium, with the words “you’ll be with me”.
1Sa 28:20 Then Shaul immediately fell face down on the earth, and was terrified, because of the words of Sh’muel: and there was no strength in him; for he had eaten no bread all that day and night.
Again, not Sh’muel but the false gods/elohim whom Shaul perceived to be Sh’muel.
1Sa 28:21 And the woman came to Shaul, and saw that he was greatly troubled, and said to him, Behold, your handmaid has obeyed your voice, and I have taken my life in my hands, and have hearkened unto your words which you spoke to me.
The fact that the woman/medium came to Shaul indicates that she was performing her service at a distance from him or in the tradition of other ancient soothsayers, from behind a dimly lit curtain.
Conclusion:
There are no disembodied human spirits roaming the earth, they are simply demonic Familiar spirits or gods masquerading as human spirits. To seek guidance from the dead is to reject guidance from the Living One. When we engage in magic arts we are deluding and imprisoning ourselves and worse still we are allowing evil spiritual entities to take up residence in our lives.
When, like Shaul, we are unable to hear G-d our response should be one of repentance and trust. We do well to remember that all things are in G-ds hands and that we are His precious children in Messiah.
If it seems that G-d is silent in our suffering, it is because He sees a better outcome for us in His stillness than we’re able to see in our turmoil.
© Alastair Brown 2015
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