OUT OF HOPE REFUSING TO CHANGE 1 SAMUEL 28:1-25

1 SAMUEL 28 1-25

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A Paper

Presented to

Dr. Eric Mitchell

Southwestern Baptist Theological Seminary

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In Partial Fulfillment

of the Requirements for HEBRW 53003

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by

Anthony E. Aquino

November 29, 2010

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Table of Contents

1. Translation 2-3

2. Introduction and Thesis 4-5

3. Historical Context 5-6

4. Literary Context 6-7

5. Literary Outline 7-8

6. Exegesis 7-14

7. Summary 14

8. Exegetical Idea 15

9. Theological Analysis 15-16

10. Application 16-17

11. Conclusion 17-18

12. Bibliography 19-20

13. Appendix A 21

Translation

1. And in those days the Philistines gathered their forces and came near to Israel for war And Achish spoke to David saying, “Certainly you and your men will go out with me to fight.” 2. And David answered Achish saying, “Now know what your servant will do.” And Achish answered David saying, I will make you my bodyguard all the time."

3. Now Samuel had died, and all Israel to the man lamented him, and buried him in Ramah in his own city. Now, Saul had abolished necromancers and those who divine with familiar spirits from the land.

4. And the Philistines gathered, and came and camped in Shunem. And Saul gathered all Israel, and they camped in Gilboa.

5. And Saul saw the camp of the Philistines. And he feared, and his heart trembled greatly.

6. And Saul inquired of the Lord, and the Lord did not answer; not by dreams, not by the Urim, not by the prophets.

7. And Saul said to his servants, "Seek for me a necromancer; and I will go, and inquire of her." And his servants said, "Behold, there is a necromancer in Endor."

8. And Saul disguised himself, and dressed other clothing. And he went two men with him. And they came to the woman by night, and he said, "Divine now for me with necromancy, and conjure up for me whom I shall tell you."

9. And the woman said to him, "Behold, you know what Saul has done, that he has abolished the necromancers and those who divine by the Jidoa bone, from the land; and why do you lay a trick for my life to cause me to die?"

10. And Saul swore to her by the Lord, saying, "As the Lord lives, no punishment will happen to you for this thing."

11. And the woman said, "Whom should I bring up for you?" And he said, "bring up Samuel for me."

12. And the woman saw Samuel, and she cried to Saul,"Why have you deceived me? You are Saul!"

13. And the king said to her, "Fear not! What are you seeing?" And the woman said to Saul, "I see gods ascending from the earth."

14. And he said to her, "What is his form?" And she said, "An old man is coming up, and

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he is in a cloak." And Saul knew that he was Samuel; and he bowed down with his face to the ground, and prostrated himself.

15. And Samuel said to Saul, "Why have you wake me, and bring me up?" Saul said, "I am greatly distressed, and the Philistines are warring against me, and God has turned me, and will not answered me anymore, not through the prophets or through dreams. And I have called you to let me know what I should do."

16. And Samuel said, "And why do you ask me, when the Lord has abandoned you, and became the supporter of your adversary?

17. And the Lord has done to him as He spoke by me; and the Lord has taken the kingdom from your hand, and has given it to your fellow David.

18. Because you did not listen to the Lord's voice, and you did not execute the terribleness of His wrath against Amalek; so, the Lord has done this thing to you this day.

19. And the Lord will also deliver Israel with you into the hand of the Philistines; and tomorrow, you and your sons will be with me. Also, the Lord will deliver the army of Israel into the hand of the Philistines."

20. And Saul and fell face down to the ground; and he was very frightened because of Samuel's words.He had no strength, for he had not eaten bread all that day and all that night.

21. And the woman came to Saul, and saw that he was very much terrified. And she said to him, "Behold, your handmaid obeyed your voice; and I have put my life in my hand with the words you spoke to me.

22. And now, I pray you, you also listen to the voice of your handmaiden, and let me put before you a portion of bread and eat; and you will have strength when you go on the way."

23. And he refused, and said, "I cannot eat." And his servants and the woman urged him: and he listened to their voice. And he arose from the ground and sat up the couch.

24. And the woman had a calf in the house; and she quickly and slaughtered it. And she took flour and kneaded it and baked from it unleavened cakes.

25. And she placed it before Saul and before his servants, and they ate. And they rose and went away on that night.

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Introduction and Thesis

As the savage Philistines amassed their armies on the northern Jezreel Valley,

all the staging of Greek tragedy appeared in place. King Saul no longer possessed the

requisite military faculties to engage Israel’s unrelenting foe, and the eminent giant slayer

David, had allied with the enemy. Saul sought the Lord for battle instruction1. The Lord

did not oblige. The silence grew louder as his flickering conscience finally burned out.

Now the white hot glow of fear would serve as blind guide and moral compass.

Opportune to the moment, the siren of cabalistic wisdom ensnared the beleaguered king.

Saul trailed her song to the enchanter of Endor. The end of his journey ensued. The

purpose of this paper is to trace the final segment of Saul’s journey found in 1 Samuel

28:1-25; marking Saul’s experience with divination an Old Testament example of the

New Testament “sin unto death.2”

Particularly, Israel’s king seeking knowledge from demonic divination proved

a final affront to Israel’s God. Saul’s disobedience had reached zenith, and he was

hardened to the Spirit of repentance. The major effects of Saul sin were no longer

existential; they were now- fully counterproductive to the sovereign will of God. This

treatise charts Saul’s steps leading up to his fatal request in Endor. Examining 1 Samuel

28:1-25 for, historical context, literary configuration, and exegetical infrastructure will

1 Lack of ability to make sound decisions is an effect and warning to the sinning believer. Accordingly, Keller illustrates Saul's sudden military confusion drawing stark contrast between the first battle at Michmash and Saul's later defeat:"Towards the end of the winter rainy season they gathered their fighting forces again in Aphak (1 Sam. 29). But this time they had a different plan of action." as cited in: Werner Keller, The Bible as History: Archeology and Science (New York: William and Morrow, 1981), 183.

2 Sin unto death as understood from a moderate Calvinist position see: Jody Dillow, The Reign of The Servant Kings (Tennessee: Schoettle Publishing, 1992), 534.

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serve form and function.

Historical Context

1 Samuel and 2 Samuel, once part of a single book, derive their respective title

from Israel’s monarchial progenitor and revered prophet. The division solidified in

modern bibles, culminates form the Septuagint translators and later the Latin Vulgate

following form. Along with the Masoretic manuscripts the books of Samuel are found in

the following textual collections: the Dead Sea Scrolls, the Septuagint, Syriac Peshitta,

and Aramaic Targums3.

The author is not named in either two books. As designated in the Talmud,

Samuel could have authored a portion of 1 Samuel approximately 1000 B.C4. However

the book contains events after the death of Samuel. The narrator remains anonymous in

accounts subsequent to Samuel’s passing. Therefore authorship regarding the balance of

the book is unknown. Nathan the prophet’s son Zabud named “Solomon’s friend” in 1

Kings 4:5 is a common suggestion5. Zabud’s access to documents in the court of

Solomon substantiates this theory6. Furthermore the language employed at times could be

viewed as evidence of Davidic partiality expected of Solomon’s privy councilors.

None the less aggregate evidence has yet to set scholars in accord regarding the

date and author(s) of 1 Samuel7. By and large elusive answers to such questions are

3 David Tsmura,The First Book of Samuel (Grand Rapids: Baker Book, 2009), 3

4 Nathaniel Mickelm, The Abingdon Bible Commentary (Nashville: Abingdon Press, 1929), 381.

5 Edward Dobson et al., Nelson's Bible Commentary (Nashville: Thomas Nelson, 2005), 594.

6 Henry Preserved Smith, A Critical and Exegetical Commentary on the Books of Samuel (New York: Oxford, 1899), 165.

7 Charles Pfeifffer, Everette Harrison, Wycliffe Bible Commentary (Chicago: Moody, 1972),

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inconsequential to the epoch it institutes.

Literary Context

As a narrative, the author chronicles Israel’s governmental conversion from

oligarchy8 to monarchy. Samuel’s birth-Hannah’s promised child, begins the account.

Samuel will grow to serve as judge and prophet. Later in Samuel’s life his sons emerge

unfit to serve in the manner. Sensing a possible power vacuum, and spreading political

crisis, the people demand new structure in civic order. They want a king. God acquiesces

to Israel’s cant for monarchy. Here the account centers on Samuel’s cardinal prophetic

commission to Israel’s two earliest and embattled kings.

Conflict arises between the two kings via three sources of didactic tension.

First, Saul would not abdicate the throne after Samuel made it known God had chosen

David as king in chapter 15. Second Saul repeatedly makes attempts on David’s life in

efforts to thwart his rise to the throne. Third David and Saul find themselves on opposing

sides of the battle field. As the Philistines prepare to make war on Israel- both kings are

found consorting with the enemy: David with the Philistines and Saul with the witch of

Endor. The climax of their conflict is found in chapter 28. Here the prophesied dynastic

change is finalized. After repeated incidences of blatant disobedience, Saul’s clandestine

encounter with the necromancer spells his demise. It was a sin unto death9.

In regards to literary genre, 1 Samuel 28 parallels the cycloramic rise and fall

of the Hellenistic hero tradition. More specifically, Saul banning diviners and

289.

8 Realizing this was an earthy oligarchy wherein God was king.

9 c.f 1 John 5:16-17

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subsequently seeking their service resembles the Aristotelian literary device- “hubris10.”

At the same time, because to the Bible’s inspiration the periscope in chapter 28 is

distinguished in two key areas11. First, unlike Leonitas12 Saul was deserving of death

according to the justice of God. Second Israel does not revere the events surrounding his

death. Israel never birthed a poetic tribute to her embattled king.13

Literary Outline

Verses 1-25 contain two pre-battle points of view:

A) Setting Philistine army (1a)

i. Philistines gather for battle (1b)

ii. Achish, an enemy to the People of God inquires of David (1c)

iii. David implies victory to Achish. (2a)

iv. Achish promotes David because of his response and past effectiveness (2b)

v. David promoted heading into battle (2c)

B) Samuel’s death and Saul’s eviction of and witch craft restated (3)

A) Setting: Israelite army (3)

i. Israelites gather for battle (4)

ii. Saul seeks wisdom from and enemy of God-the witch at Endor commits sin

unto death (7-18)

10 David Kemper, Vern Meyer, Patrick Sebranek, Writing for College : Literary Devices (Grand Rapids: Write Source, 1997), 384.

11 Adam-Peter Klass, "Nocturnal Intrusions and Divine Interventions on Behalf of Judah," Vetus Testamentum 10, no. 28-29 (11 2009): .

12 Both Kings faced battled assured of death due to an oracle. Saul's was a result of sin.

13 J. Van Seter, Historiography in the Ancient World and Origins of Biblical History (Winona Lake: Eisenbrauns, 1997), 52.

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iii. Samuel announces defeat (18-19)

iv. Samuel pronounces Saul’s death and dethronement because of his response

to the will of God.(18-19)

v.Saul essentially demoted heading into battle (25)

Exegesis

1. And it was in those days, Philistines gathered their camps for the war, to fight against Israel, and Achish said to David, it is known that you must go with the army and your men as well .'

Verse one starts with the literary technique “back-story” providing context to

the episode that follows. Chronologically, the Philistine advancement in verse one ו Oצ Qב Qק Tי Vו

X Yב Yצ Vם[ ל יה_ bנ dח f Vת־מ ים א_ k Tת Qש Tל Qאפ and David’s interaction with Achish through verse two, sync

with the scene shift to the Israelites in verse four. Yet here the narrator emphasizes the

national turmoil of which Saul is responsible. Namely that David and God14 are to fight

against Israel. This will become clearer in verse 16.

2. And David said to Achish, Surely it will be known what your servant will do. And Achish said to David, "Therefore will I appoint you guardian of my head for ever.

There is discrepancy regarding the beginning of David’s reply: ה �א� ת� you MT

and LXX now. The LXX reading signals David’s real intention to fight with the

Philistines. David’s potential treason is further evidence that the fallout of Saul’s sin is

far reaching15. Never the less Achish is encouraged by David’s reply and promotes the

famous warrior.

14 c.f. 16 I have become a helper to your enemy…

15 David fled to Israel’s enemy because of Saul .(Romans 14:12)

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3. 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 who had familiar spirits and the wizards out of the land.

Samuel’s absence is restated with nationwide mourning. All Israel is aware

that Saul prepares for war without his prophet. “And Saul put away…familiar spirits,” is

an injection highlighting the grave and hypocritical nature of Saul’s forthcoming trip to

Endor. Additionally, it is unclear exactly when Saul banned the illicit practices. He may

have driven out diviners and wizards as a good faith gesture to Samuel. Paradoxically

Saul only removed the practitioners, failing to execute the penalty prescribed in Leviticus

20:27. This is consistent with Saul’s failure to follow through with the Amalekites and

foreshadows his final fall.

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

The narrator closes David’s conversation with the “enemy.” Now the scene shifts to pre-

war Israel, setting up Saul’s “enemy” interaction.

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

Saul refused to relinquish the throne; he senses providence will now take it from him.

Going forward the fear in his heart will be his center of reason. 1617 ו� ב�ל�

6. And when Saul inquired of the LORD, the LORD did not answer, not by dreams not by Urim not by prophets.

Saul attempted all means at his disposal to get a word from God, except of

course quiet repentance. On the contrary, Samuel Driver accentuates the deadly choice

16 "Will, mind, inner man" as cited in James Strong, "ב bל," in Strong's Exhaustive Concordance with Hebrew-Aramaic and Greek, 4th ed.

17 "What is the levav?"Song of Songs-romance, Ezra-wise Deuteronomy...think...so our final list of concepts include, love, intention, wisdom and thought.."as cited in Joel Hoffman, And God Said (New York: , 2010), 166-167.

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the silence moves Saul to make. Driver expounds, “The Chronicler regard’s Saul’s

recourse to the necromancer as a refusal to seek Yahweh,1 Chr.10:14, and therefore…the

sin for which he is slain18.”

7. Then said Saul to his servants, "Seek me a woman who has a familiar spirit that I

may go inquire of her." And his servants said to him, "Behold, there is a woman

with a familiar spirit at Endor."

Ralph Klein draws out the kind of practitioner Saul is after; namely one that

can speak with dead ancestors. Clarifying the words familiar spirit Klein illuminates, “…

it is connected with the etymology of the word for father…or images…or

representations19.”

It should be noted the low quality of Saul’s company. Saul chased out David.

Samuel is dead. There are only enablers in Saul’s consortium, all too willing to suggest

going to Endor. No one offers moral restrain.

8. And Saul disguised himself and put on other clothes, and he went with two men to the woman by night. And he said, "I beg you, divine unto me by the familiar spirit, and bring me him up whose name I say to you."

Endor is behind enemy lines. Saul risk leaves his army on the eve of battle to

indulge this base intrigue. Ordering the woman, Saul’s statement is in the imperative,

“bring him up.” He selfishly demands guidance from Samuel-dead or alive.

9. And the woman said unto him, "Behold, we know what Saul did, he cut out those who have familiar spirits and the wizards out of the land. Why then try to trick me and cause me to die?"

It is clear by the woman’s reply, Saul had previously declared death to those participating

in these demonic activities. Deuteronomy 13:5 and Leviticus 20:27 demanded such a

18 Samuel Driver, Notes on the Books of Samuel (Oxford: Oxford Press, 1901), 240.

19 Ralph Klein, The World Biblical Commentary (Grand Rapids: Thomas Nelson, 1983), 270.

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death. Ironically, he will die by his own decree.

10. And Saul swore to her by the LORD, saying, "As the LORD lives nothing will happen to you for this."

Saul is lying by promising the witches safety. Furthermore, “Nothing will happen to

you,” is an ironic rejoinder in that death happens to him.

11. And the woman said, "Whom should I bring up for you?" And he said, "bring up Samuel."

Saul naming Samuel here must have made the woman question, “Who would disturb this

godly man?” The answer appears to her in the next verse.

 

12. And the woman saw Samuel, and she cried to Saul, “Why have you deceived me? You are Saul!"

All in Israel knew of the important relationship between Saul and Samuel.

Samuel established Israel’s first king Saul. Now as war looms over the area, the witch

realizes it is Saul in her lair seeking military guidance.

13.And the king said to her, "Fear not, what are you seeing?" And the woman said to Saul, "I see gods ascending from the earth."

The woman reveres Samuel. Appearing as a spirit, she mistakes him for a god20. 

14. And he said to her, "What is his form?" And she said, "An old man is coming up, and he is in a cloak." And Saul knew that he was Samuel; and he bowed down with his face to the ground, and prostrated himself.

Samuel here is wearing traditional clothes of a prophet. His physical

description convinces Saul it is Samuel, and he then falls face down. Yet still does not

speak with contrite repentant words; Saul complains God is not listening. This should be

20 Hoffman offers as a possibiblty the Hebrew word ים Tלה rא when referring to Yahweh is never in the plural. The plural form for the Hebrew was incorporated to imply Yahweh encapsulated all other gods. Therefore it is possible, at first the witch may have thought initially this was the real God. Joel Hoffman, IN THE BEGINNING (New Yord: St. Martin's Press, 2006), 213.

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contrasted with David’s swift repentance and patient prayers for forgiveness21. Saul

exhibits no such patience.

15.  Samuel said to Saul, "Why have you wake me, and bring me up?" Saul said, "I am greatly distressed, and the Philistines are warring against me, and God has turned me, and will not answered me anymore, not through the prophets or through dreams. And I have called you to let me know what I should do."

Many have debated whether the person here is Samuel or a demon. However

there is no direct reason to assume the spirit here is not Samuel. Additionally his words

are characteristic of Samuel’s stern tone toward Saul after chapter 15.

16. And Samuel said, "And why do you ask me, when the Lord has abandoned you, and became the supporter of your adversary?

Samuel speaks as a prophet of God. It is not for him, alive or dead, to answer

all kinds common inquiries. More to the point, Saul essentially is no longer king and not

Samuel’s prerogative. Also this verse contains the difficult Aramaism The MT . ער �ך

renders your enemy. The present writer prefers following the LXX: became the supporter

of your enemy. This description is closer to the context in two ways: 1. God will render

justice through the Philistines 2. God has chosen Saul’s Hebrew rival David.

17. And the Lord has done to him as He spoke by me; and the Lord has taken the kingdom from your hand, and has given it to your fellow David.

Samuel extends his point reminding Saul his refusal to obey the commands of

God. As evident here, Israel’s monarchy is different-it has an authority. Saul refused to

succumb to this authority; thus the kingdom was given to David.  

18. Because you did not listen to the Lord's voice, and you did not execute the terribleness of His wrath against Amalek; so, the Lord has done this thing to you this day.

Rather than Saul hearing some hopeful words; Samuel goes on to recall the exact

21 1 Chronicles 21:17

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instances wherein he lost the kingdom: 1.1 Samuel 16:14 2. 1 Samuel 18:12.

19. And the Lord will also deliver Israel with you into the hand of the Philistines; and tomorrow, you and your sons will be with me. Also, the Lord will deliver the army of Israel into the hand of the Philistines."20. And Saul and fell face down to the ground; and he was very frightened because of Samuel's words.He had no strength, for he had not eaten bread all that day and all that night.

Prior to Saul participating in witchcraft he had only lost his kingdom; now

Samuel declares he and his sons will die. However a measure of grace slips in as Saul

hears he will be with Samuel. י s Tמ Tע Samuel is implying locality not just simply the quality

of being dead. Jonathan’s inclusion spells this out22.

21. And the woman came to Saul, and saw that he was very much terrified. And she said to him, "Behold, your handmaid obeyed your voice; and I have put my life in my hand with the words you spoke to me.22. And now, I pray you, you also listen to the voice of your handmaiden, and let me put before you a portion of bread and eat; and you will have strength when you go on the way."   

The woman fears Saul’s reaction to what appears now to be horrifying news.

Therefore she reminds Saul that conjuring Samuel was his request. Her reminder is

followed by a pressing23 offer of food and peace.24

23. And he refused, and said, "I cannot eat." And his servants and the woman urged him: and he listened to their voice. And he arose from the ground and sat up the couch. 24. And the woman had a calf in the house; and she quickly and slaughtered it. And she took flour and kneaded it and baked from it unleavened cakes. 25. And she placed it before Saul and before his servants, and they ate. And they rose and went away on that night.

The witch focuses on Saul’s weakened body urging him to eat. She apparently did not

22 K.A.D Smelik, "The Witch of Endor," Vigilae Christanae 33, no. 2 (June 1977): 174.

23 Imperative with the particle now אk Yע־נ f Vמ Qש

24 Susan Pigott, "1 Samuel 28 saul and the Not so Wicked Witch of Endor," Review and Expositor 95, no. 33 (Summer 1998): 137.

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participate in communications between Samuel and Saul and does not understand his

terminal destiny. Explanation for the length she undergoes preparing his food is not clear.

Perhaps she is exhibiting a rudimentary show of royal respect. Regardless, Saul and his

men feast then ride away to meet the Philistines.

Summary

King Saul’s disobedience culminates in an act of demonic hypocrisy. This is

an affront to the Holy God of Israel who is now the enemy of Saul. The rhetorical effect

of silence never had a chance to bring repentance on the impatient king. Saul’s use of

demonic necromancy caused the enemies of God to blaspheme. Additionally Saul would

not willingly abdicate the throne; he was sinfully standing in the way of God’s plan-

resulting in his death.

Exegetical Idea

There is a fatal point where a progressive sinner stands in the way of God’s

sovereign will and not allowed to continue living.

Theological Analysis

1 Samuel chronicles the establishment of Israel’s throne. Israel’s premature

demand for an earthly king resulted in choosing a man that appeared to have monarchial

qualities. Saul was tall, nice looking, and at times a fierce warrior-The obvious choice.

However as 1 Samuel 16:7 explains God has inside information and different

qualifications. His choices are sourced in righteous reflection. His view of reality is

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perfectly panoramic. His understanding echoes in and out of eternity. 1 Samuel is a

timeless reminder that God’s wisdom not imprisoned by the present.

Furthermore 1 Samuel sets up two general paths: righteousness or rejection.

Saul and David stand as two parts of the same path forked in the road by a faith decision.

This important choice stood in front of Saul and David. They serve as examples to

subsequent kings either from Israel or Judea. Israel’s history is replete with kings taking

the path of Saul and taking his fall. He is not unique.

Fortunately David is not unique either. Various kings such as Josiah and

Hezekiah brandished a heart for God. Moreover Perfection did not permeate these kings;

rather they maintained a right relationship with God through prayer and repentance.

Contrarily 1 Samuel: 28 records the sad end to an anointed man of God.

Accordingly, Saul did not punctuate his days with prayer. He did not crave communion

with God. He would not wait and hope in God’s mercy. He lost his kingdom.

Yet by the infinite magnitude of God’s grace he did not lose his ultimate place

in heaven. Samuel’s promise to be with Saul and Jonathan supports this idea. So as a

larger theological contribution 1 Samuel bolsters eternal security.

Moreover the significance of this book stretches pan-canonically to the book of

Revelation. Jesus will sit on the throne of David. In 1 Samuel 28 Saul stood in the way of

Christ’s rightful seat. In the future the anti-Christ will as well. Never the less like Saul he

will not thwart the will of God. As in the battle following chapter 28, the man of sin will

be defeated.

In summary 1 Samuel’s theological contribution is multi-faceted and complex.

First, Israel’s civic transformation from an oligarchy to monarchy is recorded in 1

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Samuel. To extend on that, Jesus is named the King of Kings- the judges of judges;

making such transforming absolutely necessary. Additionally 1 Samuel provides history

with Saul and David as examples of different dispositions towards God. Specific to this

paper 1 Samuel 28:1-25, stands as a warning to the deadly consequences of sin: “Then

desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth

death25.” Finally God’s mercy and grace are exemplified by the fact that in spite of the

physical consequence of sin- Saul and Jonathan would join the prophet in paradise.

Application

The application of 1 Samuel 28 is informational and instructional. It is

informational in three notable areas. First it connects Israel to her pre-monarchial past.

Secondly the Davidic throne is established. Lastly it exemplifies God’s sovereignty over

the affairs of Israel.

Likewise 1 Samuel and particularly chapter 28 are instructional with universal

application. For example, the occult never goes out of style. Interest in witchcraft is

growing exponentially. Pop culture fumes with the lure of demonic secrecy. Yet as 1

Samuel 28 explains, participation in any such activity is abominable before the Lord.

Moving on 1 Samuel underscores God’s primary qualification for blessing-

obedience. No amount of bartering in sacrifice or alms giving is as pleasing to God as

faithful compliance. On the contrary, sacrifice in the face of disobedience is pride, and

pride is witchcraft.

Conclusion

In conclusion, 1 Samuel 28:1-25 contains the poignant account of a shortened

25 [Crossway Bibles], English Standard Version (London: Good News Publishers, 2001), James 1:15.

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life. The chapter opens amidst political uncertainty due to a sin laden sovereign with a

careworn claim to the throne. On the eve of battle with fear controlling his faculties, he

cries out to the God he previously discounted. With no sign of true repentance, God

offers no voice of reply. His impatient disposition turns him from waiting on the living

God to seeking a dead prophet. According to the words of scripture, it is here the prophet

Samuel informs Saul, this will be his final transgression. God is now Saul’s enemy. He

will die for his sin.

In Greek lore fate is the hero’s master-an impersonal force impervious to a

contrite heart. Conversely,Yahweh delights in mercy. Saul could have experienced God’s

mercy if he had sought it with patient repentance.

Above all, the narrative in 1 Samuel 28 is a tragedy. But it is not Greek. It has

a moral. But it is not a myth. In any situation, at all times, for those in the house of God

the way of victory is written in the Book-not in the stars.

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BIBLIOGRAPHY

[Crossway Bibles]. English Standard Version. London: Good News Publishers, 2001.

Driver, Samuel. Notes on the Books of Samuel. Oxford: Oxford Press, 1901.

Hoffman, Joel. And God Said. New York: Martin’s PressSt , 2010.

________. IN THE BEGINNING. New Yord: St. Martin's Press, 2006.

Klein, Ralph. The World Biblical Commentary. Grand Rapids: Thomas Nelson, 1983.

Pigott, Susan. "1 Samuel 28 saul and the Not so Wicked Witch of Endor." Review and Expositor 95, no. 33 (Summer 1998): 128-139.

Smelik, K.A.D. "The Witch of Endor." Vigilae Christanae 33, no. 2 (June 1977): 160-179.

Smith, Henry Preserved. A Critical and Exegetical Commentary on the Books of Samuel. New York: Oxford, 1899.

Pfeifffer, Charles, Everette Harrison. Wycliffe Bible Commentary. Chicago: Moody, 1972.

Tsmura, David. The First Book of Samuel. Grand Rapids: Baker Book, 2009.

Kemper, David, Vern Meyer, Patrick Sebranek. Writing for College : Literary Devices. Grand Rapids: Write Source, 1997.

Seter, J. Van. Historiography in the Ancient World and Origins of Biblical History. Winona Lake: Eisenbrauns, 1997.

Adam-Peter Klass. "Nocturnal Intrusions and Divine Interventions on Behalf of Judah." Vetus Testamentum 10, no. 28-29 (11 2009): 1-33.

Mickelm, Nathaniel. The Abingdon Bible Commentary. Nashville: Abingdon Press, 1929.

Dobson, Edward, Charles Feinberg,Edward Hinson, Woodrow Knoll. Nelson's Bible Commentary. Nashville: Thomas Nelson, 2005.

Dillow, Jody. The Reign of The Servant Kings. Tennessee: Schoettle Publishing, 1992.

Keller, Werner. The Bible as History: Archeology and Science. New York: William and Morrow, 1981.

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Appendix A

Sermon Outline 1 Samuel 28:1-25

AN OLD TESTAMENT EXAMPLE OF A NEW TESTAMENT SIN

Verse 1-2 the Turmoil of sin:

1. David flees to the Philistines because of Saul’s insubordination to God.

2. Israel is essentially between kings facing political crisis

3. God is with David essentially on the side of the enemies to Israel

Verses 3-19 the Silence of Sin:

1. God will not answer Saul

2. The Israeli army now has an ineffective leader without the direction of God

3. Saul’s impatience an eagerness to hear something-turns to a demonic voice

Verses 20-25 the Effect of Sin:

1. Israel will lose a battle where many soldiers will die

2. Jonathan will lose his life and place as heir to the throne

3. Saul loses his life

Supporting Texts

1 John 5:16-17

James 1:15

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