One of the more perplexing passages of the Bible is the account of Saul and the woman at En Dor (1 Samuel 28). It is a troubling passage because it takes place in a low point in the life of Israel, with King Saul seeking out the aid of a medium. Furthermore, it is perplexing because the prophet Samuel apparently comes back from the dead and interacts with Saul.
As we explore this text, we want to ask a few questions. First, did this medium really bring Samuel back to life, or was this some kind of demonic imposter? Second, what does the risen Samuel mean when he says that soon Saul and his sons would “be with me” (v. 18)? Before attempting an answer, we first need to look at the background of this passage in order to understand it more fully.
An Overview of the Narrative
The narrative opens up with a reminder that the prophet Samuel had died and all of Israel mourned over him. Further, the writer tells us that King Saul had removed all the mediums and spiritists from the land of Israel (1 Samuel 28:3). These were the type of individuals that sought to communicate with the dead, and the purpose of this reminder was to inform the reader that Saul was well aware of what the Torah had to say about these kinds of individuals.[1]
According to Leviticus 19:31, someone who sought out mediums or necromancers was unclean, and thus, YHWH forbade His people from consulting them. Additionally, if a person turned to a medium, YHWH would turn his face against him and cut him off from the covenant people (Leviticus 20:6). Israel was commanded to not act like the pagans around them when they entered the land—including consulting mediums—which were an abomination to the Lord (Deuteronomy 18:11-12). Saul was clear on these warnings, and early on he was motivated to honor the Lord and he removed them from Israel. However, times had changed.
The army of the Philistines approached and had threatened the covenant people, which disturbed the king (1 Samuel 28:4-5). He was not able to consult the Lord through any of the legitimate ways, so in desperation he sought for the very people he banished. He requested a medium and was sent to the home of a woman at En Dor (v. 7). Saul met the woman in a disguise and asked her to “bring up” Samuel the prophet. The woman was aware of the law of the land and that Saul had banished her kind of people from practicing their sorcery. (vv. 8-9). After a promise from Saul that the Lord would not punish her, she attempted to bring up Samuel and to her own surprise, he actually came back to life! (vv. 10-12). The exchange between Samuel and Saul at this point is reminiscent of prior conversations. Saul asked Samuel what to do about the Philistines, and Samuel responded by reminding Saul that YHWH had departed from him and gave the kingdom to David because of Saul’s disobedience. Samuel then told Saul that he and his children would die in battle and be “with” Samuel (vv. 16-19).
How Do We Understand This Text?
Returning to our previous questions, how should we approach this passage?
First, we should take the account as straightforward. In other words, there is no reason to reject that this is truly Samuel the prophet back from the dead to converse with Saul. While it is possible that it is a demonic impersonator sprung on by the medium, it is unlikely. For one, note the shock of the woman in the text itself. The text says she cried out (תִּזְעַ֖ק) in a loud voice (1 Samuel 28:12). The term carries the meaning of wailing or emotional anguish.[2] This is not the reaction of someone who is used to seeing this. If anything, she is disturbed at the fact that Samuel actually came back. Furthermore, it is highly improbable that she would be able to have any authority over a dead saint.[3] The idea that a person practicing sorcery could bring a believer, who is at home with the Lord, back from the dead for their own purposes is contrary to the teaching of Scripture. Instead, we should read this as an instance when God, in His sovereign purpose, decreed for Samuel to come back in order for him to prophecy one last time about the downfall and rejection of Saul.
Second, we should not read too much into the phrase “be with me” (v. 19). Some have been troubled by this phrase “be with me” because Samuel is with the Lord. And since he says Saul will be with him, then Saul must be going to heaven with the Lord. However, the text does not demand that we read it this way, and there is a way to read this that does not necessitate questions about Saul’s spiritual state. In this case, Samuel is only saying that tomorrow Saul would be dead. Samuel was dead—or in the realm of the dead—and Saul and his sons would be joining him in that realm. Whether they would be with the Lord or away from the presence of the Lord is a different matter that the text does not address.
Conclusion
One of the common questions that people ask is whether Saul was a genuine believer. A safe answer is that the Bible never addresses this. We can look to certain passages that may imply one way or another, but ultimately we do not know this side of heaven. However, one thing we can say is that Saul is an example of what a Christian should not do. Saul epitomized someone who knew what was right but decided to do what was wrong. Saul knew what God had commanded, and yet, in desperation, he chose to disobey the Lord. King Saul should teach us that even though it may cost us, or it may be uncomfortable, we should always follow the will of the Lord—even if we do not fully understand. Our trust should be in YHWH, not in our own understanding (Proverbs 3:5-6).
[1] Eugene Merrill, “1 Samuel,” in The Bible Knowledge Commentary: Old Testament, ed. John Walvoord and Roy B. Zuck (Wheaton: Victor Books, 1985), 454; Peter R. Ackroyd, “The First Book of Samuel,” in The Cambridge Bible Commentary (London: Cambridge University Press, 1971), 211.
[2] James Swanson, Dictionary of Biblical Languages with Semantic Domains: Hebrew (Old Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).
[3] Robert D. Bergen, 1 and 2 Samuel, New American Commentary (Nashville: Broadman and Holman Publishers, 1996), 267.
*The image is public domain. William Sidney Mount, Saul and the Witch of Endor, 1828, oil on canvas, 36 x 48 in. (91.3 x 122.0 cm), Smithsonian American Art Museum, Gift of International Business Machines Corporation, 1966.48.1
Sean McGowan serves as pastor of Westminster Presbyterian Church (PCA) in Tallahassee, Florida. He is author of Psalms that Curse: A Brief Primer and Infant Baptism: An Introductory Sprinkling for Parishioners. He holds degrees from Liberty University (B.S., religion and biblical studies) and Reformed Theological Seminary (M.A., theological studies).