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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Samuel 28:7–14. His two-level outline is real structure in the source text, so it is rendered as structure.
Here, I. Saul seeks for a witch, Sa1 28:7. When God answered him not, if he had humbled himself by repentance and persevered in seeking God, who knows but that at length he might have been entreated for him? but, since he can discern no comfort either from heaven or earth (Isa 8:21, Isa 8:22), he resolves to knock at the gates of hell, and to see if any there will befriend him and give him advice: Seek me a woman that has a familiar spirit, Sa1 28:7. And his servants were too officious to serve him in this evil affair; they presently recommended one to him at Endor (a city not far off) who had escaped the execution of Saul's edict. To her he resolves to apply. Herein he is chargeable, 1. With contempt of the God of Israel; as if any creature could do him a kindness when God had left him and frowned upon him. 2. With contradiction to himself. He knew the heinousness of the sin of witchcraft, else he would not have cut off those that had familiar spirits; yet now he had recourse to that as an oracle which he had before condemned as an abomination. It is common for men to inveigh severely against those sins which they are in no temptation to, but afterwards to be themselves overcome by them. Had one told Saul, when he was destroying the witches, that he himself would, ere long, consult with one, he would have said, as Hazael did, What? Is thy servant a dog? But who knows what mischiefs those will run into that forsake God and are forsaken of him?
II.Hearing of one he hastens to her, but goes by night, and in disguise, only with two servants, and probably on foot, Sa1 28:8. See how those that are led captive by Satan are forced,
1.To disparage themselves. Never did Saul look so mean as when he went sneaking to a sorry witch to know his fortune.
2.To dissemble. Evil works are works of darkness, and they hate the light, neither care for coming to it. Saul went to the witch, not in his robes, but in the habit of a common soldier, not only lest the witch herself, if she had known him, should decline to serve him, either fearing he came to trepan her or resolving to be avenged on him for his edict against those of her profession, but lest his own people should know it and abhor him for it. Such is the power of natural conscience that even those who do evil blush and are ashamed to do it.
III.He tells her his errand and promises her impunity.
1.All he desires of her is to bring up one from the dead, whom he had a mind to discourse with. It was necromancy or divination by the dead, that he hoped to serve his purpose by. This was expressly forbidden by the law (Deu 18:11), seeking for the living to the dead, Isa 8:19. Bring me up him whom I shall name, Sa1 28:8. This supposes that it was generally taken for granted that souls exist after death, and that when men die there is not an end of them: it supposes too that great knowledge was attributed to separate souls. But to think that any good souls would come up at the beck of an evil spirit, or that God, who had denied a man the benefit of his own institutions, would suffer him to reap any real advantage by a cursed diabolical invention, was very absurd.
2.She signifies her fear of the law, and her suspicion that this stranger came to draw her into a snare (Sa1 28:9): Thou knowest what Saul has done. Providence ordered it so that Saul should be told to his face of his edict against witches, at this very time when he was consulting one, for the greater aggravation of his sin. She insists upon the peril of the law, perhaps to raise her price; for, though no mention is made of her fee, no doubt she demanded and had a large one. Observe how sensible she is of danger from the edict of Saul, and what care she is in to guard against it; but not at all apprehensive of the obligations off God's law and the terrors of his wrath. She considered what Saul had done, not what God had done, against such practices, and feared a snare laid for her life more than a snare laid for her soul. It is common for sinners to be more afraid of punishment from men than of God's righteous judgment. But,
3.Saul promises with an oath not to betray her, Sa1 28:10. It was his duty as a king to punish her and he knew it, yet he swears no to do it; as if he could by his own oath bind himself from doing that which, by the divine command, he was bound to do. But he promised more than he could perform when he said, There shall no punishment happen to thee; for he that could not secure himself could much less secure her from divine vengeance.
IV.Samuel, who was lately dead, is the person whom Saul desired to have some talk with; and the witch, with her enchantments, gratifies his desire, and brings them together.
1.As soon as Saul had given the witch the assurance she desired (that he would not discover her) she applied to her witchcrafts, and asked very confidently, Whom shall I bring up to thee? Sa1 28:11. Note, Hopes of impunity embolden sinners in their evil ways and harden their hearts.
2.Saul desires to speak with Samuel: Bring me up Samuel. Samuel had anointed him to the kingdom and had formerly been his faithful friend and counsellor, and therefore with him he wished to advise. While Samuel was living at Ramah, not far from Gibeah of Saul, and presided there in the school of the prophets, we never read of Saul's going to him to consult him in any of the difficulties he was in (it would have been well for him if he had); then he slighted him, and perhaps hated him, looking upon him to be in David's interest. But now that he is dead, "O for Samuel again! By all means, bring me up Samuel." Note, Many that despise and persecute God's saints and ministers when they are living would be glad to have them again when they are gone. Send Lazarus to me, and send Lazarus to my father's house, Luk 16:24-27. The sepulchres of the righteous are garnished.
3.Here is a seeming defector chasm in the story. Saul said, Bring me up Samuel, and the very next words are, When the woman saw Samuel, (Sa1 28:12), whereas one would have expected to be told how she performed the operation, what spells and charms she used, or that some little intimation would be given of what she said or did; but the profound silence of the scripture concerning it forbids our coveting to know the depths of Satan (Rev 2:24) or to have our curiosity gratified with an account of the mysteries of iniquity. It has been said of the books of some of the popish confessors that, by their descriptions of sin, they have taught men to commit it; but the scripture conceals sinful art, that we may be simple concerning evil, Rom 16:19.
4.The witch, upon sight of the apparition, was aware that her client was Saul, her familiar spirit, it is likely, informing her of it (Sa1 28:12): "Why hast thou deceived me with a disguise; for thou art Saul, the very man that I am afraid of above any man?" Thus she gave Saul to understand the power of her art, in that she could discover him through his disguise; and yet she feared lest, hereafter, at least, he should take advantage against her for what she was now doing. Had she believed that it was really Samuel whom she saw, she would have had more reason to be afraid of him, who was a good prophet, than of Saul, who was a wicked king. But the wrath of earthly princes is feared by most more than the wrath of the King of kings.
5.Saul (who, we may suppose, was kept at a distance in the next room) bade her not to be afraid of him, but go on with the operation, and enquired what she saw? Sa1 28:13. O, says the woman, I saw gods (that is, a spirit) ascending out of the earth; they called angels gods, because spiritual beings. Poor gods that ascend out of the earth! But she speaks the language of the heathen, who had their infernal deities and had them in veneration. If Saul had thought it necessary to his conversation with Samuel that the body of Samuel should be called out of the grave, he would have taken the witch with him to Ramah, where his sepulchre was; but the design was wholly upon his soul, which yet, if it became visible, was expected to appear in the usual resemblance of the body; and God permitted the devil, to answer the design, to put on Samuel's shape, that those who would not receive the love of the truth might be given up to strong delusions and believe a lie. That it could not be the soul of Samuel himself they might easily apprehend when it ascended out of the earth, for the spirit of a man, much more of a good man, goes upward, Ecc 3:21. But, if people will be deceived, it is just with God to say, "Let them be deceived." That the devil, by the divine permission, should be able to personate Samuel is not strange, since he can transform himself into an angel of light! nor is it strange that he should be permitted to do it upon this occasion, that Saul might be driven to despair, by enquiring of the devil, since he would not, in a right manner, enquire of the Lord, by which he might have had comfort. Saul, being told of gods ascending, was eager to know what was the form of this deity, and in what shape he appeared, so far was he from conceiving any horror at it, his heart being wretchedly hardened by the deceitfulness of sin. Saul, it seems, was not permitted to see any manner of similitude himself, but he must take the woman's word for it, that she saw an old man covered with a mantle, or robe, the habit of a judge, which Samuel had sometimes worn, and some think it was for the sake of that, and the majesty of its aspect, that she called this apparition Elohim, a god or gods; for so magistrates are styled, Psa 82:1.
6.Saul, perceiving, by the woman's description, that it was Samuel, stooped with his face to the ground, either, as it is generally taken, in reverence to Samuel, though he saw him not, or perhaps to listen to that soft and muttering voice which he now expected to hear (for those that had familiar spirits peeped and muttered, Isa 8:19); and it should seem Saul bowed himself (probably by the witch's direction) that he might hear what was whispered and listen carefully to it; for the voice of one that has a familiar spirit is said to come out of the ground, and whisper out of the dust, Isa 29:4. He would stoop to that who would not stoop to the word of God.
Historical interpretation
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And that the souls survive, I have shown to you from the fact that the soul of Samuel was called up by the witch, as Saul demanded. And it appears also, that all the souls of similar righteous men and prophets fell under the dominion of such powers, as is indeed to be inferred from the very facts in the case of that witch. Hence also God by His Son teaches us for whose sake these things seem to have been done, always to strive earnestly, and at death to pray that our souls may not fall into the hands of any such power.
Why, even now the followers of Simon [Magus] are so confident of their art that they undertake to bring back the souls of the prophets from hell. And this, I believe, because their power lies in their ability to deceive. This power was actually granted to the witch of Endor, who brought back the soul of Samuel after Saul had consulted God in vain. Apart from that case, God forbid we should believe that any soul, much less a prophet, could be called forth by a demon. We are told that “Satan himself is transformed into an angel of light”15—and more easily into a man of light—and that at the end he will work marvelous signs and show himself as God, so much so that, “if possible, he will deceive even the elect.” He hardly hesitated to declare to Saul that he was the prophet [Samuel] in whom the devil was then dwelling.So, you must not think that the spirit which created the apparition was different from the one who made Saul believe in it; but, the same spirit was in the witch of Endor and in the apostate [Saul], and so it was easy for him to suggest the lie that he had already made Saul believe. Saul’s treasure, indeed, was then where his heart was, where God most certainly was not. Thus, he saw only the devil, through whom he believed he would see Samuel, for he believed in the spirit who showed him the apparition.
The question is raised, whether Samuel rose by the hand of the sorceress or not. And if, indeed, we were to allow that he did rise, we should be propounding what is false. For how could a demon call back the soul, I say not of a righteous man merely, but of any one whatever, when it had gone, and was tarrying one knew not where? But he says, how then was the woman dismayed, and how did she see in an extraordinary way men ascending? For if her vision had not been of an extraordinary kind, she would not have said, "I see gods ascending out of the earth." She invoked one, and how did there ascend many? What then? Shall we say that the souls of all who appeared ascended, and those, too, not invoked by the woman; or that what was seen was merely phantasms of them? Even this, however, will not suffice. How, he urges further, did Saul recognise (what appeared), and do obeisance? Well, Saul did not actually see, but only, on being told by the woman that the figure of one of those who ascended was the figure he desired, and taking it to be Samuel, he consulted it as such, and did it obeisance. And it could be no difficult matter for the demon to conjure up the form of Samuel, as it was known to him. How then, says he, did he foretell the calamities that were to befall Saul and Jonathan at the same time? He did foretell indeed the end of the war, and how Saul would be overcome, drawing that as an inference from the wrath of God against him. Just as a physician, who has no exact knowledge of the science, might yet, seeing a patient past cure, tell of his death, though he made an error as to the hour, so, too, the demon, knowing the wrath of God by Saul's deeds, and by this very attempt to consult the sorceress, foretells his defeat and his death at the same time, though in error as to the day of his death.
And, therefore, if we inquire regarding the “tongue,” and the “finger,” and “Abraham’s bosom,” and the reclining there, it may perhaps be that the soul receives a form similar in appearance to its earthly body in the change. If, then, any one of those who have fallen asleep is recorded as having reappeared, he is seen in the same way and in the form that he had when he was in the flesh. Besides, when Samuel appeared, it is clear that, being seen, he was clothed in a body; and this must especially be admitted, if we are pressed by arguments which prove that the essence of the soul is incorporeal and is manifested by itself.
Why, then, did the rich man in hell crave for the drop of water? Why did holy Samuel appear after his death (as you have yourself noticed) clothed in his usual garments? Did the one wish to repair the ruins of the soul, as of the flesh, by the aliment of water? Did the other quit life with his clothes on him? Now in the former case there was a real suffering, which tormented the soul, but not a real body, such as required food. The latter might have seemed to be clothed, not as being a true body but a soul only, having the semblance of a body with clothing. For although the soul extends and contracts itself to suit the members of the body, it does not similarly adapt itself to the clothes, so as to fit its form to them.
I see no objection to saying that each mind has another body [sōma pneumatikos] when it leaves this solid one, and so the mind always has a body to animate, and in it crosses over, if there is any place to which necessity compels it to go, since, indeed, the angels themselves cannot be enumerated if they are not counted by bodies, as truth itself says in the Gospel: “I could ask my Father to send me twelve legions of angels”; and also since it is evident that Samuel was seen in the body when he was raised by the incantation of Saul, and since it is clear, according to the Gospel, that Moses, whose body was buried, came to the Lord on the mount when they stood together.
Understood that it was Samuel: It is the more common opinion of the holy fathers, and interpreters, that the soul of Samuel appeared indeed: and not, as some have imagined, an evil spirit in his shape. Not that the power of her magic could bring him thither, but that God was pleased for the punishment of Saul, that Samuel himself should denounce unto him the evils that were falling upon him. See Eccli. 46. 23.
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Summary
1 Samuel 28:14 marks the climactic moment of King Saul's forbidden consultation with the medium of Endor, where the spirit of the deceased prophet Samuel is summoned. This pivotal verse captures the medium's description of the apparition as an "old man" covered with a "mantle," a detail that immediately confirms Samuel's identity to Saul. Overwhelmed by this recognition, Saul prostrates himself, an act of profound reverence and terror, underscoring his desperate spiritual state and the dire consequences of his persistent rebellion against divine commands. The scene powerfully encapsulates divine judgment and the tragic culmination of Saul's spiritual decline.
Context
Literary Context
This verse serves as the dramatic turning point in a narrative detailing King Saul's final, desperate attempts to secure divine guidance before a decisive battle against the Philistines. Prior to this, the narrative establishes Saul's spiritual isolation: the Lord has abandoned him, refusing to answer through conventional means like dreams, Urim, or prophets, as stated in 1 Samuel 28:6. This divine silence drives Saul to an act of profound apostasy: seeking out a medium, despite having previously purged Israel of such practitioners, as recounted in 1 Samuel 28:3. The immediate preceding verses describe Saul's disguise and his explicit request to the medium to "bring up Samuel" (1 Samuel 28:8-11). Verse 14 then provides the crucial visual identification, leading directly into Samuel's ominous prophecy of Saul's impending defeat and death in the subsequent verses (1 Samuel 28:15-19).
Historical & Cultural Context
In ancient Israel, the Mosaic Law unequivocally condemned all forms of spiritism, necromancy, and consulting mediums as an abomination punishable by death (Leviticus 19:31; Deuteronomy 18:10-12). This prohibition was foundational to Israel's covenant relationship with Yahweh, emphasizing His sole authority as the source of truth and guidance. Saul's decision to consult the medium of Endor was thus not merely a desperate act but a profound act of apostasy, a direct affront to God's sovereignty and a clear violation of the covenant. The Philistines, a powerful and persistent enemy, posed an existential threat to Israel, creating an atmosphere of intense fear and desperation that pushed Saul to such forbidden measures. The "mantle" (Hebrew: me'il) mentioned in the verse was a distinctive outer garment, often associated with prophets and individuals of high status, symbolizing their authority and divine calling, making its mention a powerful and immediate identifier of Samuel.
Key Themes
The narrative of 1 Samuel 28, particularly verse 14, powerfully encapsulates several overarching themes prevalent throughout the book of 1 Samuel. Firstly, it starkly illustrates the theme of disobedience and its dire consequences. Saul's persistent rebellion against God's commands, notably his failure to utterly destroy the Amalekites as commanded (1 Samuel 15), had already led to God's rejection of him as king. This encounter with Samuel is the ultimate manifestation of that rejection and impending judgment. Secondly, the theme of divine abandonment is vividly portrayed; God's silence drove Saul to forbidden practices, highlighting the terror of being cut off from the divine presence. Thirdly, it touches upon the nature of prophetic authority, as Samuel, even in death, retains his prophetic identity and delivers God's unchangeable decree. Finally, the scene emphasizes the sovereignty of God, who, even amidst a forbidden act, allows Samuel to appear to deliver His word, demonstrating that His will ultimately prevails regardless of human transgression or attempts to circumvent it.
Exposition and Analysis
Key Word Analysis
This term refers to a long, outer robe or cloak, often made of fine material, worn by persons of rank, priests, or prophets. In the context of Samuel, it is a highly significant identifier. Samuel wore a me'il from his youth, as mentioned in 1 Samuel 2:19, and it was a distinctive part of his prophetic attire. The mention of the mantle immediately signals to Saul that the apparition is indeed Samuel, emphasizing his enduring prophetic identity and authority even beyond the grave. It is a powerful symbol of his office and divine appointment.
This verb means "to know," "to recognize," "to understand," or "to discern." In this context, it signifies Saul's immediate and profound recognition of Samuel, not merely intellectually, but with a deep, intuitive certainty. It implies a moment of shocking clarity for Saul, confirming his worst fears and the reality of the forbidden encounter. His perception is so strong that it immediately elicits a physical reaction of prostration.
This primitive root means "to depress," "to prostrate," or "to bow (self) down," especially in homage to royalty or God. Saul's act of bowing signifies profound reverence, submission, and perhaps terror. It is an act of obeisance typically reserved for God or a superior authority, acknowledging Samuel's prophetic stature and the gravity of the situation. It also reflects Saul's desperate plea for guidance and perhaps mercy from the prophet he had so often disobeyed.
Verse Breakdown
"And he said unto her, What form [is] he of?"
This is King Saul's urgent and anxious question to the medium. Having requested Samuel's appearance, Saul is desperate to confirm the identity of the figure the medium claims to see. His question focuses on the visual characteristics ("form" or "appearance"), indicating his reliance on external signs for identification.
"And she said, An old man cometh up;"
The medium's response begins to provide the crucial details. The description of an "old man" aligns with Samuel's age at the time of his death, establishing a general visual congruence with the deceased prophet.
"and he [is] covered with a mantle."
This is the most significant detail in the medium's description. As discussed in the Key Word Analysis, the mantle was Samuel's distinctive prophetic garment, immediately identifying him to Saul and confirming the medium's claim. This specific detail is the linchpin of Saul's recognition.
"And Saul perceived that it [was] Samuel,"
This clause marks the precise moment of Saul's realization. Based on the medium's precise description, particularly the "mantle," Saul's understanding shifts from uncertainty to absolute certainty regarding the apparition's identity. This perception is not merely intellectual but deeply impactful, leading directly to his physical reaction.
"and he stooped with [his] face to the ground,"
This describes the initial part of Saul's immediate and extreme reaction. To "stoop with his face to the ground" signifies a posture of deep humility, fear, and submission, indicating the overwhelming impact of recognizing Samuel and the gravity of the situation.
"and bowed himself."
This completes the description of Saul's prostration. This act of bowing is a gesture of profound reverence and submission, typically reserved for God or a superior authority. It underscores Saul's desperate state, his acknowledgment of Samuel's enduring prophetic authority, and the overwhelming weight of the divine judgment he knows is imminent.
Literary Devices
The narrative of 1 Samuel 28:14 is rich with Dramatic Irony, as Saul, who once purged the land of mediums and spiritists, now desperately seeks one out, highlighting the profound spiritual decline and the futility of his efforts to escape God's judgment. The Symbolism of the "mantle" is crucial, serving as an immediate and powerful identifier of Samuel's prophetic office and enduring authority, even from beyond the grave. It visually represents the continuity of divine decree through Samuel. The scene is imbued with intense Foreshadowing, as Samuel's appearance directly precedes his ominous prophecy of Saul's impending death and the transfer of his kingdom, setting a somber and inevitable tone for the final chapters of Saul's reign. The immediate and profound physical reaction of Saul—his prostration—serves as a powerful Visual Metaphor for his utter defeat, desperation, and the overwhelming weight of divine judgment bearing down upon him.
Theological and Thematic Connections
The encounter at Endor, culminating in Saul's recognition of Samuel, stands as a stark theological warning against seeking guidance from sources other than God. Saul's desperate act of necromancy was a direct violation of God's explicit commands, demonstrating a profound spiritual apostasy that had been building throughout his reign. This scene underscores the unwavering nature of divine judgment against persistent disobedience, revealing that even when God is silent, His will and decrees remain steadfast. The appearance of Samuel, whether a demonic deception or a divinely permitted manifestation, serves to confirm the word of the Lord previously spoken through Samuel: that the kingdom would be torn from Saul. This narrative emphasizes that God's authority transcends death and human attempts to manipulate spiritual realities, ultimately serving His sovereign purposes. It highlights the terrifying reality of being cut off from God's direct communication due to unrepentant sin.
Reflection and Application
The tragic narrative of Saul's encounter with the medium of Endor and his recognition of Samuel serves as a sobering reminder for believers across all generations. In moments of profound crisis, overwhelming fear, or perceived divine silence, the temptation to seek answers or comfort from illicit sources can be incredibly strong. Saul's story warns us against the spiritual dangers of allowing desperation to lead us into disobedience. Our ultimate and only reliable source of guidance, comfort, and truth is God Himself, revealed through His inspired Word, through prayer, and through the wise counsel of His Spirit-filled community. When we feel abandoned or unheard, the call is not to turn to forbidden paths, but to press deeper into humble repentance, patient waiting, and renewed obedience. Saul's prostration before Samuel, though born of fear and desperation, highlights a belated and desperate recognition of true spiritual authority. For us, this should translate into a proactive, consistent posture of humility and submission before the living God, trusting in His perfect wisdom and timing, even when circumstances are dire and answers seem elusive.
Questions for Reflection
FAQ
Was the apparition truly Samuel, or was it a demonic spirit or a trick by the medium?
The biblical text itself does not explicitly state whether it was Samuel's actual spirit, a demonic impersonation, or a divinely permitted manifestation. However, the text clearly states, "Saul perceived that it was Samuel," and the subsequent dialogue contains accurate prophecies that only God could reveal, including the precise timing of Saul's death and the transfer of the kingdom. Many scholars believe that, while the act of summoning was forbidden and an abomination, God sovereignly intervened and allowed Samuel to appear to deliver His final, unchangeable message of judgment to Saul. This interpretation emphasizes God's ultimate control, even over illicit acts, to accomplish His purposes. Regardless of the exact metaphysical nature of the apparition, the text unequivocally presents it as Samuel speaking God's word, and Saul's perception and reaction confirm its authenticity for him. The focus of the passage is less on the mechanics of the appearance and more on Saul's profound sin in seeking it, and the divine judgment delivered through it.
Christ-Centered Fulfillment
The tragic narrative of Saul's desperate encounter at Endor, culminating in his recognition of Samuel, finds profound Christ-centered fulfillment in several ways. Saul's frantic search for guidance outside of God, driven by fear and disobedience, stands in stark contrast to the perfect obedience and unwavering trust of Jesus Christ. While Saul sought counsel from the dead through forbidden means, Christ is the living Lord, the ultimate Prophet, Priest, and King, through whom God speaks directly and perfectly to humanity (Hebrews 1:1-2). The "mantle" that identified Samuel as a prophet points forward to Christ, who embodies all prophetic authority and truth, not merely through a garment but through His very being and words (John 14:6). Saul's prostration before Samuel, a figure delivering judgment, foreshadows the universal truth that "every knee will bow" before Jesus, the resurrected Lord, who is both Judge and Savior (Philippians 2:10-11). Unlike Samuel, who delivered a message of impending death, Christ, through His death and resurrection, conquered death itself, offering eternal life and true guidance to all who turn to Him in faith (John 11:25-26). Saul's spiritual bankruptcy highlights humanity's desperate need for a redeemer, a need perfectly met in Christ, who offers true reconciliation and guidance, not through forbidden means, but through His Spirit and His Word, leading us to life, not judgment (Romans 5:8).