Ch. 1 Samuel 28:1-2. David forced to join the Philistine army

1. in those days] While David was at Ziklag, as related in the previous chapter.

2. Surely thou shalt know] Better, Therefore now shalt thou know: reading now for thou with the Sept. and Vulg. David’s answer is designedly ambiguous. He is placed in a perplexing dilemma. It seems as though he must either fight against his own nation, or appear false to his liege lord Achish. The difficulty was providentially solved by the suspicion of the Philistine princes (1 Samuel 29:3 ff.).

keeper of mine head] Captain of his body-guard. Achish accepts David’s answer as a profession of loyalty.

3–14. Saul resorts to the witch of Endor

3. Now Samuel, &c.] From 1 Samuel 28:3 to the end of the chapter is an independent narrative. 1 Samuel 28:3 states by way of introduction certain facts as the key to the incidents about to be related: (1) the death and burial of Samuel (1 Samuel 25:1); (2) Saul’s expulsion of the soothsayers. This he probably did in the early part of his reign. An allusion to it may be traced in 1 Samuel 15:23. It was In accordance with the Law. See Leviticus 19:31; Leviticus 20:27; Deuteronomy 18:10 ff.

those that had familiar spirits] The Hebrew word Ob signifies (1) the demon or spirit supposed to speak through the necromancer; (2) the possessor of such a spirit. It is generally rendered by the Sept. “ventriloquist” (ἐγγαστρίμυθος), probably because the spirit was supposed to speak from the necromancer’s belly, not as some suppose, because ventriloquists abused their powers for imposing upon the credulous.

the wizards] Wizard, connected with wit and wise, is an exact equivalent of the Heb. word, which means “a knowing one:” one who is supposed to possess a knowledge of the future by mysterious means.

4. the Philistines gathered themselves together] This was no border foray, but a gathering of the whole force of the confederacy, as is clear from 1 Samuel 28:1 and 1 Samuel 29:1-4, for a decisive struggle with Israel. They marched northwards along the coast to the plain of Esdraelon, the great battle-field of Palestine, where their chariots and horsemen could move freely.

in Shunem] Now Sôlam, on the S.W. slope of the range called Little Hermon (Neby Dûhy), opposite Jezreel and Mount Gilboa, having the deep broad valley of Jezreel between, and overlooking the whole western plain to Carmel. Shunem is elsewhere mentioned as the abode of Abishag (1 Kings 1:3), and the home of the woman who entertained Elisha (2 King 1 Samuel 4:8 ff.).

in Gilboa] A mountainous tract on the E. of the plain of Esdraelon. It is now called Jebel Fukûa, but the ancient name is still preserved in the village of Jelbôn, situated on the top of the mountain.

5. he was afraid] The consciousness that “the Spirit of Jehovah had departed from him” made the once brave king a coward.

6. when Saul inquired of the Lord] In 1 Chronicles 10:13-14 it is said that “Saul died … for asking counsel of one that had a familiar spirit, to inquire of it, and inquired not of the Lord.” The contradiction is only in appearance. Instead of humbling himself in penitence for the sin which he knew must be withholding the Divine answer (1 Samuel 14:37), and persevering in his inquiry, he resorted to a plan which was tantamount to apostasy from Jehovah.

answered him not] See Proverbs 1:24-30.

by dreams] A recognised method of divine communications to man (Numbers 12:6).

by Urim] Since Abiathar had carried off the Ephod with the Urim and Thummim when he fled from Nob, it would appear that Saul had had a new Ephod made, and appointed a high-priest in the room of Ahimelech. This conjecture is supported by the double high-priesthood of Zadok and Abiathar in David’s reign (2 Samuel 8:17, &c.), which may be accounted for by supposing that David allowed Zadok to retain the office to which Saul had elevated him.

The following points may be noted with respect to the obscure question of the Urim, or Urim and Thummim. For a full discussion see Smith’s Dict. of the Bible.

(a) The name signifies The Light and the Perfection (or the Truth), the words being ‘plurals of excellence.’

(b) It denotes certain material objects, placed inside the breastplate of judgment which formed part of the high-priest’s Ephod (Exodus 28:30). There are no directions for making them; it is implied that they were already in existence.

(c) The purpose of this mysterious instrument is clear. It was a means by which the will of Jehovah was ascertained through the high-priest. The present passage is the only mention by name of its use after the entry into Canaan, though it is implied in ch. 1 Samuel 14:3; 1 Samuel 14:18, 1 Samuel 23:2; 1 Samuel 23:9, 1 Samuel 30:7-8; 2 Samuel 21:1. After the Captivity it became a proverbial expression with reference to questions of special difficulty that they must wait for solution “until there stood up a priest with Urim and Thummim” (Ezra 2:63; Nehemiah 7:65).

(d) The origin of the Urim and Thummim was not improbably Egyptian. A plausible conjecture connects them with the symbol of Truth worn by the priest-judges of Egypt, and the symbol of Light worn by members of the priestly caste.

(e) The method of use must remain an enigma. The most probable theories are either (1) that they were consecrated objects by gazing on which the high-priest passed into a state of spiritual ecstasy, and purified from selfish and worldly thoughts became receptive of a supernatural illumination: or (2) that they were a special means of casting lots. Cp. note on 1 Samuel 14:41.

by prophets] Cp. 1 Samuel 9:6, 1 Samuel 22:5, for instances of counsel given through prophets. The same three methods of inquiry are mentioned in Hom. Il. I. 62:

“But seek we first some prophet or some priest,

Or some wise vision-seer, since visions too

From Zeus proceed.”

7. that hath a familiar spirit] Lit. “possessor of an Ob.” See on 1 Samuel 28:3, and cp. Acts 16:16. Cp. Virg. Aen. VII. 312:

“Flectere si nequeo superos, Acheronta movebo.”

“If heaven bends not, I will stir hell beneath.”

En-dor] = fountain of the dwelling, was on the northern slope of the Little Hermon (Neby Dûhy), where the village of Endôr still marks the site. It was famous as the scene of Sisera’s defeat and death (Psalm 83:10).

8. they came to the woman by night] It was an adventurous journey. They had to pass over the shoulder of the hill on which the Philistines were encamped, and traverse a distance of not less than ten or twelve miles. The darkness around was a fit emblem of the darkness in Saul’s soul. Cp. John 13:30, and Augustine’s comment “Nox erat, et ipse qui exivit erat nox,” (It was night, and he who went forth was night).

bring me him up, &c.] A more precise definition of the method of divination “by Ob.” Cp. Deuteronomy 18:10-11. Probably Saul expected to hear a voice, but not to see a form. Necromancy was practised among the Greeks and other heathen nations. There was a famous oracle of this kind on the River Acheron in Epirus (νεκυομαντεῖον).

11. Bring me up Samuel] From Sheol, the realm of departed spirits, which is always spoken of as beneath the earth. The nature of the transaction here recorded is discussed in Additional Note VIII. on p. 244. It is assumed in the notes here that Samuel really appeared and spoke.

12. thou art Saul] The woman had not previously recognised her visitor, but simultaneously with the apparition of Samuel, discovered that he was Saul, either by the fact of the apparition for which she was unprepared, or by her intensified perception in a state of clairvoyance.

13. gods] The Heb. word Elôhîm is plural, and when not applied to God Himself is generally to be so rendered. But it is evident from 1 Samuel 28:14 that only a single figure appeared. Elôhîm here denotes a supernatural, non-earthly being; or as Josephus paraphrases it, “one of god-like form.”

14. An old man cometh up] The Sept. has “a man coming up upright,” a reading which is possibly due to the strange Rabbinic fable that the witch knew her visitor to be Saul because Samuel came up erect to do honour to the king, instead of appearing feet foremost as ghosts evoked usually did!

a mantle] The prophet’s garb. Cp. 1 Samuel 15:27.

Saul perceived] Lit. knew. Saul recognised from the description that it was Samuel, and shewed his reverence for the great prophet by the usual gesture. Cp. 1 Samuel 24:8. At first Samuel was seen by the witch only, but Saul’s obeisance, and the conversation carried on between them, seem to indicate that he afterwards became visible to Saul also.

15–19. Samuel pronounces Saul’s doom

15. Why hast thou disquieted me] Disturbed me from my rest in Sheôl. Samuel utters this complaint, because although he came as God’s messenger, Saul’s sin was the moving cause of so unnatural a mission.

16. Wherefore then, &c.] As if in such extremity I who am only God’s servant could do aught for thee.

is become thine enemy] The expression is startling, and it is almost certain that there is some corruption in the text. (a) The word for “enemy” is an Aramaic form, found elsewhere in Hebrew only in one or two doubtful instances. (b) The ancient versions point to some different reading. The Sept. gives “has turned to be with thy neighbour;” the Vulg. “has passed over to thy rival;” the Targ. “has become the help of a man who is thine enemy.” It seems best to follow the Sept. Comp. 1 Samuel 15:28; 1 Samuel 16:13-14.

17. to him] i.e. if the Sept. reading is adopted in 1 Samuel 28:16, to David: or it may refer to God, and mean “for himself,” in fulfilment of His will. But the Sept. and Vulg. read “to thee.”

as he spake by me] See 1 Samuel 15:28.

18. Because thou obeyedst not, &c.] Cp. 1 Samuel 15:20; 1 Samuel 15:26.

executedst … hath the Lord done] The connexion between the sin and the sentence is emphasized by the use of the same verb in the original in both clauses.

19. will also deliver Israel] Will deliver Israel also. The guilt of the king involves the nation also in punishment. In this clause the impending disaster is foretold generally; in the second and third clauses it is further defined as the death of the king and the defeat of the army.

with me] In Sheôl or Hades, the abode of departed spirits of righteous and wicked alike. Cp. Job 3:17; 2 Samuel 12:23.

20–25. Saul entertained by the woman

20. all along] His full length, lit. “the fulness of his stature.” Terror of mind and exhaustion of body left him powerless.

21. I have put my life in my hand] By doing that which rendered her liable to the punishment of death. Cp. 1 Samuel 19:5.

22. hearken thou also unto the voice] Obey thou also the voice. The E. V. fails to bring out the exact parallel which the woman draws between her own compliance and the compliance she asks from Saul.

23. upon the bed] Probably the divan, or platform running along the wall, which in the East serves for a seat by day and a bed at night. Cp. Esther 1:6; Ezekiel 23:41. Portable couches were also in use (ch. 1 Samuel 19:15).

24. And the woman, &c.] Meals are rapidly prepared in the East. “With the Bedawin it is nearly universal to cook the meat immediately after it is butchered, and to bake fresh bread for every meal.” The Land and the Book, p. 446. Cp. Genesis 18:6 ff.