1 Samuel 28:8
So Saul disguised himself by putting on different clothes, and he set out with two of his men. They came to the woman at night, and Saul said, "Consult a spirit for me. Bring up for me the one I name."
So Saul disguised himself by putting on different clothes
In this phrase, we see Saul, the first king of Israel, taking drastic measures to conceal his identity. The Hebrew root for "disguised" (וַיִּתְחַפֵּשׂ, vayitkhapes) implies a deliberate act of deception. Saul's actions reflect his desperation and fear, as he seeks guidance outside of God's will. Historically, this act of disguise is significant because it shows Saul's departure from his kingly duties and his attempt to hide from God’s judgment. The act of changing clothes symbolizes a change in identity, highlighting Saul's internal conflict and spiritual decline.

and he set out with two of his men
The mention of "two of his men" indicates that Saul did not embark on this journey alone, suggesting a need for secrecy and protection. In the ancient Near Eastern context, traveling at night with a small group was risky, emphasizing Saul's desperation. The number two can also symbolize witness or testimony in biblical terms, perhaps indicating that these men were witnesses to Saul's actions, which were contrary to God's law.

They came to the woman by night
The phrase "by night" is significant, as night often symbolizes darkness, both physically and spiritually, in the Bible. Saul's visit to the woman, who is a medium, under the cover of darkness, underscores the illicit nature of his actions. Biblically, night is a time when evil deeds are often done, away from the light of day and the eyes of others. This setting highlights Saul's moral and spiritual darkness, as he seeks forbidden knowledge.

and Saul said, 'Consult a spirit for me,'
Here, Saul directly requests the woman to "consult a spirit," which is a clear violation of God's commandments against necromancy and divination (Deuteronomy 18:10-12). The Hebrew word for "consult" (קָסַם, qasam) is associated with divination and seeking knowledge from sources other than God. This act represents Saul's ultimate rejection of God's guidance, as he turns to forbidden practices in his time of need.

'and bring up for me the one I name.'
Saul's request to "bring up" a spirit indicates his belief in the power of the medium to summon the dead. The phrase "the one I name" suggests a specific intent, likely referring to the prophet Samuel, whom Saul hopes to consult. This reflects Saul's desperation for guidance and his inability to hear from God through legitimate means. Theologically, this act underscores the futility and danger of seeking spiritual insight apart from God, as it leads to further spiritual decline and judgment.

Persons / Places / Events
1. Saul
The first king of Israel, who is seeking guidance from a medium after God has stopped answering him through prophets or dreams.

2. The Woman (Medium) of Endor
A woman who practices necromancy, living in Endor, whom Saul seeks out to summon the spirit of the prophet Samuel.

3. Endor
A location in ancient Israel, known here as the place where Saul seeks forbidden spiritual guidance.

4. Two Men
Saul's companions on this secretive and forbidden mission.

5. Nighttime Visit
The event takes place at night, symbolizing secrecy and perhaps the darkness of Saul's spiritual state.
Teaching Points
The Consequences of Disobedience
Saul's actions demonstrate the dangers of turning away from God's commands. Disobedience leads to spiritual darkness and desperation.

Seeking God in Times of Silence
When God seems silent, believers are encouraged to remain faithful and patient, trusting in His timing and wisdom rather than seeking forbidden or ungodly alternatives.

The Dangers of Compromise
Saul's decision to disguise himself and consult a medium shows how compromise can lead to further sin. Believers must stand firm in their convictions, even in difficult times.

The Importance of Spiritual Discernment
This passage highlights the need for discernment in spiritual matters, recognizing that not all spiritual experiences are from God.

The Role of Fear and Desperation
Fear and desperation can drive individuals to make poor decisions. Believers should seek God's peace and guidance through prayer and scripture.
Bible Study Questions
1. What does Saul's decision to consult a medium reveal about his spiritual state and relationship with God?

2. How can we apply the warnings against necromancy and consulting mediums to modern-day practices that may lead us away from God?

3. In what ways can we seek God's guidance when He seems silent, and how can we ensure we are not compromising our faith?

4. How does Saul's account in 1 Samuel 28 relate to the broader account of his kingship and eventual downfall?

5. Reflect on a time when fear or desperation led you to make a decision. How can you apply the lessons from Saul's experience to future situations?
Connections to Other Scriptures
Deuteronomy 18:10-12
This passage condemns practices like necromancy, which Saul seeks out, showing his disobedience to God's law.

1 Samuel 15:23
Highlights Saul's earlier disobedience and rejection by God, setting the stage for his desperate actions in 1 Samuel 28.

Isaiah 8:19
Warns against consulting mediums and spiritists, emphasizing reliance on God instead.

Leviticus 19:31
Prohibits turning to mediums, reinforcing the seriousness of Saul's transgression.

1 Chronicles 10:13-14
Reflects on Saul's death as a consequence of his unfaithfulness, including his consultation with the medium.
Night Preceding BattleH. E. Stone.1 Samuel 28:1-25
Resorting to Superstitious PracticesB. Dale 1 Samuel 28:7-10
Lessons from the Incident At EndorJ. A. Miller.1 Samuel 28:7-25
Saul and the Witch of EndorA. Hovey, D. D.1 Samuel 28:7-25
Saul and the Witch of EndorR. Bickersteth, D. D.1 Samuel 28:7-25
Saul At EndorJ. Parker, D. D.1 Samuel 28:7-25
Spiritualism a FollyJ. Robertson.1 Samuel 28:7-25
The Religion of GhostsT. De Witt Talmage, D. D.1 Samuel 28:7-25
The Witch of EndorJ. Legge, M. A.1 Samuel 28:7-25
People
Achish, Amalek, Amalekites, David, Israelites, Samuel, Saul
Places
Amalek, En-dor, Gath, Gilboa, Ramah, Shunem
Topics
Bring, Cause, Clothes, Clothing, Conjure, Consult, Disguised, Disguiseth, Divine, Familiar, Garments, Ghost, Please, Putteth, Putting, Python, Raiment, Saul, Spirit, Whomever, Whomsoever
Dictionary of Bible Themes
1 Samuel 28:8

     5976   visiting

1 Samuel 28:3-9

     4906   abolition

1 Samuel 28:3-15

     4155   divination

1 Samuel 28:3-16

     4175   mediums

1 Samuel 28:3-20

     4190   spiritism

1 Samuel 28:4-12

     5837   disguise

1 Samuel 28:4-20

     8160   seeking God

1 Samuel 28:7-12

     5920   pretence

1 Samuel 28:8-9

     4195   spirits

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

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

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

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

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

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