About 1 Samuel

1 Samuel records the transition from judges to monarchy, including Samuel's ministry, Saul's rise and fall, and David's anointing.

Author: Samuel, Nathan, GadWritten: c. 1050-900 BCReading time: ~3 minVerses: 25
TransitionKingshipObedienceRejectionGod's SovereigntyHeart

King James Version

1 Samuel 28

25 verses with commentary

Saul and the Witch of Endor

And it came to pass in those days, that the Philistines gathered their armies together for warfare, to fight with Israel. And Achish said unto David, Know thou assuredly, that thou shalt go out with me to battle, thou and thy men.

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The Philistine mobilization for war against Israel creates the crisis that will expose both David's compromised position and Saul's spiritual bankruptcy. Achish's command that David join the battle ('thou shalt go out with me to battle') forces the conflict David had avoided: fighting against his own people alongside pagan enemies. The Hebrew 'yatso' (go out) in military context means active combat participation, not merely accompanying the army. David faces the consequences of his Philistine alliance.

And David said to Achish, Surely thou shalt know what thy servant can do. And Achish said to David, Therefore will I make thee keeper of mine head for ever.

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David's ambiguous response to Achish demonstrates his diplomatic skill while revealing his impossible position. The phrase 'Surely thou shalt know what thy servant can do' (Hebrew: 'lachen attah teda') can be read as either promise or veiled threat. David neither commits to fighting Israel nor refuses Achish's command. Achish's response, making David 'keeper of mine head for ever' (personal bodyguard), shows he interprets David's words as loyalty. The dramatic irony deepens David's predicament.

Now Samuel was dead, and all Israel had lamented him, and buried him in Ramah, even in his own city. And Saul had put away those that had familiar spirits, and the wizards, out of the land.

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The narrative shifts to Saul, establishing the desperate context for his forbidden consultation. The note that 'Samuel was dead, and all Israel had lamented him' removes any legitimate prophetic voice from Saul's life. The ironic detail that 'Saul had put away those that had familiar spirits, and the wizards, out of the land' establishes that Saul himself had enforced the prohibition he is about to violate. His earlier obedience to this command makes his coming transgression more deliberate and condemning.

And the Philistines gathered themselves together, and came and pitched in Shunem: and Saul gathered all Israel together, and they pitched in Gilboa.

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The geographic staging of the armies presents the military reality facing Saul. The Philistines at Shunem and Israel at Gilboa face each other across the Jezreel Valley, far from Saul's traditional southern strongholds. The Hebrew 'chanu' (pitched, encamped) for both armies indicates a standoff before battle. Mount Gilboa's terrain would prove fatal for Israel's forces, particularly for chariot-less infantry facing Philistine military technology on open ground.

And when Saul saw the host of the Philistines, he was afraid, and his heart greatly trembled.

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Saul's fear response marks his complete spiritual collapse. The Hebrew 'wayyir'a... wayyecherad libbo me'od' (he feared and his heart trembled greatly) uses intensified language to convey overwhelming terror. The mighty warrior who once stood head and shoulders above Israel now trembles before the Philistine host. This fear stems not merely from military assessment but from the void left by God's departed presence. Without divine guidance, Saul faces his enemies alone.

And when Saul enquired of the LORD, the LORD answered him not, neither by dreams, nor by Urim, nor by prophets.

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Saul's threefold inquiry reveals the complete shutdown of divine communication. 'Dreams, Urim, and prophets' represented the three recognized channels of divine revelation in Israel. Dreams communicated directly to individuals; the Urim (priestly divination through the breastplate) operated through official religious channels; prophets spoke God's word through inspired individuals. The emphatic negative 'lo 'anahu YHWH' (the LORD did not answer him) marks divine silence as judgment. God's refusal to communicate leaves Saul spiritually abandoned.

Then said Saul unto his servants, Seek me a woman that hath 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 hath a familiar spirit at Endor.

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Saul's command to seek a medium (Hebrew: 'eshet ba'alat-ov,' a woman possessing a spirit) represents his ultimate spiritual betrayal. Having enforced God's law against such practices, he now desperately violates it himself. The location 'En-dor' (spring of the dwelling) places the medium in Issachar's territory, requiring Saul to travel past enemy lines. The servants' ready knowledge of her location suggests the purge of mediums was incomplete or that such practices persisted secretly.

And Saul disguised himself, and put on other raiment, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine unto me by the familiar spirit, and bring me him up, whom I shall name unto thee.

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Saul's disguise reveals both his desperation and his awareness that his actions are wrong. The Hebrew 'wayyithchapes' (disguised himself) and 'wayyilbash begadim 'acherim' (put on other garments) indicate intentional concealment of identity. Approaching by night with only two companions, the king of Israel seeks forbidden knowledge while hiding from recognition. The irony is profound: Saul, who once stood among the prophets (1 Samuel 10:11), now cloaks himself to consult the dead.

And the woman said unto him, Behold, thou knowest what Saul hath done, how he hath cut off those that have familiar spirits, and the wizards, out of the land: wherefore then layest thou a snare for my life, to cause me to die?

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The medium's fearful response exposes the danger of her profession and the effectiveness of Saul's earlier purge. Her reference to what 'Saul hath done' uses language suggesting violent action ('hikrit,' cut off) against practitioners. Her accusation 'thou layest a snare for my life' reveals awareness that her activities carry a death sentence. This exchange creates dramatic tension: Saul seeks help from someone whose death he previously ordered, while she fears the one seeking her aid.

And Saul sware to her by the LORD, saying, As the LORD liveth, there shall no punishment happen to thee for this thing.

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Saul's oath 'As the LORD liveth' (Hebrew: 'chai-YHWH') represents the height of spiritual perversion: invoking YHWH's name to guarantee protection for practicing what YHWH has forbidden. The cognitive dissonance is stunning. Saul uses the most solemn oath formula of Israelite faith to enable violation of that faith's fundamental commands. This moment captures Saul's spiritual confusion: still using religious language while acting in complete opposition to religious requirements.

Then said the woman, Whom shall I bring up unto thee? And he said, Bring me up Samuel.

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Saul's request to 'bring up Samuel' reveals his continued attachment to the prophet who had anointed and later rejected him. The Hebrew 'ha'ali' (bring up) assumes Samuel is in Sheol, the realm of the dead. Saul seeks from death what he could not obtain in life: prophetic guidance. This desperate attempt to reconnect with Samuel represents Saul's acknowledgment that he has lost his only reliable divine connection. The tragedy deepens as we witness a king seeking the dead prophet he once frustrated.

And when the woman saw Samuel, she cried with a loud voice: and the woman spake to Saul, saying, Why hast thou deceived me? for thou art Saul.

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The woman's terrified cry when she 'saw Samuel' suggests something unexpected occurred. The Hebrew 'watiz'aq beqol gadol' (cried with a loud voice) indicates genuine shock. Her immediate recognition that her client is Saul implies that Samuel's actual appearance (rather than a demonic counterfeit) conveyed information she could not have anticipated. Most interpreters understand this as an exceptional divine intervention where God actually permitted Samuel's appearance, surprising even the medium accustomed to deception.

And the king said unto her, Be not afraid: for what sawest thou? And the woman said unto Saul, I saw gods ascending out of the earth.

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Saul's question about what the woman sees and her response create one of the most mysterious scenes in Scripture. Her description of 'gods ascending out of the earth' (Hebrew: 'elohim olim min-ha'aretz') uses the plural 'elohim,' which can mean gods, divine beings, or God. This ambiguous language may reflect her pagan framework for understanding what she sees. The apparition arising from the earth locates the dead in Sheol, the subterranean realm of Hebrew cosmology.

And he said unto her, What form is he of? And she said, An old man cometh up; and he is covered with a mantle. And Saul perceived that it was Samuel, and he stooped with his face to the ground, and bowed himself. What: Heb. What is his form?

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The identifying details, 'an old man covered with a mantle' (Hebrew: 'me'il'), connect to Samuel's characteristic prophetic garb. The mantle (me'il) was specifically associated with Samuel from when his mother made him a little robe (2:19) to when Saul tore his mantle symbolizing the torn kingdom (15:27). Saul's immediate perception that 'it was Samuel' and his prostration (Hebrew: 'wayyiqqod') indicate recognition and reverence. The king bows before the prophet he once resisted, now seeking what he previously rejected.

And Samuel said to Saul, Why hast thou disquieted me, to bring me up? And Saul answered, I am sore distressed; for the Philistines make war against me, and God is departed from me, and answereth me no more, neither by prophets, nor by dreams: therefore I have called thee, that thou mayest make known unto me what I shall do. by prophets: Heb. by the hand of prophets

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Samuel's question 'Why hast thou disquieted me?' (Hebrew: 'lamah hirgaztani') uses a verb suggesting disturbance and agitation. The dead prophet is not pleased to be summoned. Saul's response catalogues his desperate situation: 'The Philistines make war... God is departed from me... answereth me no more.' The Hebrew 'sar me'alay' (departed from me) echoes the narrative's theological assessment. Saul accurately diagnoses his condition but comes to the wrong source for remedy, seeking forbidden consultation rather than repentance.

Then said Samuel, Wherefore then dost thou ask of me, seeing the LORD is departed from thee, and is become thine enemy?

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Samuel's rhetorical question exposes the futility of Saul's consultation: 'Wherefore then dost thou ask of me, seeing the LORD is departed from thee?' The Hebrew 'sar... le'oyev' (departed... become enemy) identifies God not merely as absent but as actively opposed. This devastating declaration removes any hope that Samuel might intercede or reverse divine judgment. The prophet who anointed Saul now confirms that God Himself has become Saul's adversary. No prophetic intervention can help when God opposes.

And the LORD hath done to him, as he spake by me: for the LORD hath rent the kingdom out of thine hand, and given it to thy neighbour, even to David: to him: or, for himself me: Heb. mine hand

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Samuel's message confirms previous prophecy: 'The LORD hath done to him, as he spake by me.' The Hebrew 'ka'asher dibber beyadi' (as he spoke through me) references Samuel's earlier announcement of kingdom transfer (chapter 15). The naming of David as recipient ('thy neighbour') removes any ambiguity about the successor. Samuel's words from beyond the grave confirm rather than alter previous revelation. God's word through the prophet in life remains binding after the prophet's death, demonstrating the permanent authority of divine pronouncement.

Because thou obeyedst not the voice of the LORD, nor executedst his fierce wrath upon Amalek, therefore hath the LORD done this thing unto thee this day.

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Samuel identifies the specific sin that sealed Saul's fate: failure to execute divine judgment on Amalek (chapter 15). The Hebrew 'lo shama'ta beqol YHWH' (you did not obey the voice of the LORD) echoes Samuel's earlier rebuke. The phrase 'fierce wrath' (Hebrew: 'charon-'af') indicates intense divine anger requiring expression through judgment. Saul's partial obedience, sparing Agag and the best livestock, constituted complete disobedience. This principle reverberates through Scripture: obedience must be whole, not selective.

Moreover the LORD will also deliver Israel with thee into the hand of the Philistines: and to morrow shalt thou and thy sons be with me: the LORD also shall deliver the host of Israel into the hand of the Philistines.

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Samuel's prophecy extends beyond Saul to his sons and army: 'Tomorrow shalt thou and thy sons be with me.' The phrase 'with me' suggests the realm of the dead rather than any blessed state. The comprehensive disaster, 'the LORD also shall deliver the host of Israel into the hand of the Philistines,' reveals that Saul's sin has national consequences. Leadership failure brings judgment not just on the leader but on those under his authority. The specificity of 'tomorrow' leaves no room for escape or repentance.

Then Saul fell straightway all along on the earth, and was sore afraid, because of the words of Samuel: and there was no strength in him; for he had eaten no bread all the day, nor all the night. fell: Heb. made haste, and fell with the fulness of his stature

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Saul's physical collapse ('fell straightway all along on the earth') mirrors his spiritual collapse throughout the chapter. The Hebrew 'nephal male-qomato artsah' (fell the full measure of his height to the ground) emphasizes his complete prostration. The combination of terror at Samuel's words and physical weakness from fasting leaves Saul utterly broken. The mighty warrior who once stood head and shoulders above Israel now lies face-down, defeated before battle begins. Physical strength without spiritual vitality proves worthless.

And the woman came unto Saul, and saw that he was sore troubled, and said unto him, Behold, thine handmaid hath obeyed thy voice, and I have put my life in my hand, and have hearkened unto thy words which thou spakest unto me.

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The medium's compassion toward the broken king presents an unexpected humanizing moment. She who risked her life for Saul's illegal request now shows concern for his welfare. Her statement 'I have put my life in my hand' (Hebrew: 'nafshy bekhappy') acknowledges the danger she accepted. This pagan woman demonstrates more practical care for Saul than he has received from legitimate spiritual sources. The irony is sharp: a necromancer extends kindness to the king whose prophets and God have abandoned him.

Now therefore, I pray thee, hearken thou also unto the voice of thine handmaid, and let me set a morsel of bread before thee; and eat, that thou mayest have strength, when thou goest on thy way.

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The woman's practical insistence that Saul eat before departing reveals her understanding of physical necessity amid spiritual devastation. Her language, 'let me set a morsel of bread before thee,' uses the vocabulary of hospitality found throughout patriarchal narratives. The reasoning 'that thou mayest have strength, when thou goest on thy way' acknowledges Saul must face what cannot be avoided. Even condemned men must function. This passage shows human kindness persisting even in circumstances of divine judgment.

But he refused, and said, I will not eat. But his servants, together with the woman, compelled him; and he hearkened unto their voice. So he arose from the earth, and sat upon the bed.

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Saul's initial refusal to eat ('I will not eat') reflects the paralysis of despair. The servants and woman together 'compelled him' (Hebrew: 'wayyifrets-u-vo'), using a verb suggesting breaking through resistance. Saul's eventual compliance ('he hearkened unto their voice... arose from the earth, and sat upon the bed') shows him accepting minimal restoration before his final battle. The image of the condemned king sitting on a bed in a medium's house captures the complete collapse of his majesty.

And the woman had a fat calf in the house; and she hasted, and killed it, and took flour, and kneaded it, and did bake unleavened bread thereof:

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The 'fat calf in the house' suggests the woman was not impoverished despite her dangerous profession. Her hasty preparation of both meat and unleavened bread (no time for rising) demonstrates the urgency of the situation. The detail of kneading and baking personally indicates this was not a wealthy household with servants. This simple meal, prepared by a condemned practitioner for a condemned king, becomes Saul's last supper before his death. The domestic details humanize the tragic narrative.

And she brought it before Saul, and before his servants; and they did eat. Then they rose up, and went away that night.

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The departure into the night completes this dark chapter. The phrase 'they rose up, and went away that night' emphasizes the nocturnal setting that has characterized this entire episode. Saul leaves the medium's house to return to his army and face the battle he knows will kill him. No words of hope or encouragement accompany his departure. The meal provided physical strength but could not address his spiritual condition. Saul goes to meet his prophesied death with full knowledge of what awaits.

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