Seek me a woman that hath a familiar spirit, that I may go to her, and inquire of her (ver. 7).

1. The religion of Saul (like that of many others in Israel) was largely pervaded by superstition. He regarded Jehovah as an object of dread rather than of trust and love, and observed the outward forms of his service not in a spirit of willing and hearty obedience, but because he thought that they would of themselves procure for him the Divine favour. Hence his zeal in putting away "those that had familiar spirits" (Oboth = spirits of the departed, supposed to be called up from the unseen world to make disclosures concerning the future, and dwelling in them and speaking through them in hollow tones of voice, Isaiah 8:19; Isaiah 29:4; ventriloquists, LXX.; necromancers) "and wizards" (sorcerers). And when his inquiry of the Lord was not answered, he resorted to one of these, in the expectation of being told what he must do (ver. 15) to avert the wrath which he feared. In like manner the heathen resorted to their priests and diviners (1 Samuel 6:2). He was an embodiment of the heathen mind in Israel. "There were three courses open to him: he might sit down in quiet hopelessness, and let the evil come; or he might in faith and penitent submission commit the whole matter to God, even amid the awful silence; or he might betake himself to hell for counsel, since heaven was deaf. He chooses the last! 'God has cast me off; I will betake myself to Satan. Heaven's door is shut; I will see if hell's be open'" (Bonar). He had about him servants who pandered to his superstitions propensities (1 Samuel 16:15), and informed him of a practitioner of the heathen are residing at Endor, eight miles distant (north of Little Hermon); and thither two of them conducted him "by night." (Another of the night scenes of this book - 1 Samuel 3:3; 1 Samuel 5:3; 1 Samuel 9:25; 1 Samuel 15:11; 1 Samuel 19:10; 1 Samuel 25:36; 1 Samuel 26:7; 1 Samuel 30:17). It was "a dreadful journey, a terrible night; both symbols of Saul's, condition, lost on the way of inner self-hardening and thorough self-darkening" (Erdmann). The readiness with which he was directed to the sorceress shows the secret prevalence of superstition in Israel.

3. He failed to obtain the aid he desired, committed his crowning act of apostasy, and hastened his doom. "So Saul died for... asking counsel of one that had a familiar spirit, to inquire of it" (1 Chronicles 10:13). "There is no wisdom, nor understanding, nor counsel against the Lord" (Proverbs 21:30). There may have been "an objective reality, a dark background of magical agency" (Delitzsch, 'Bib. Psychology,' p. 363); but, on the other hand, "the actual references to magic in Scripture do not involve its reality. The mischiefs resulting from the pretension, under the theocracy, to an act which involved idolatry justified the statute which denounced it with death" (Kitto, 'Cyc.,' art. Witchcraft). "In the doctrinal Scriptures magic is passed by with contempt; in the historical Scriptures the reasonableness of this contempt is shown. Whenever the practisers of magic attempt to combat the servants of God they conspicuously fail" (Smith's 'Dict.,' art. Magic). Resorting to superstitious practices of various kinds (the selection of "lucky" days, fortune telling, spirit rapping, psychography, necromancy, and, in more direct connection with the Christian religion, image worship, prayers to the dead, superstitious rites and ceremonies of various kinds) is not unknown at the present day. Notice -

I. ITS INDUCEMENTS. Among them are -

1. Unbelieving fear. "Superstition is the restless effort of a guilty but blind conscience to find rest and peace and good by unauthorised propitiations and ceremonies" (R. Watson). "The true cause and rise of superstition is indeed nothing else but a false opinion of the Deity, that renders him terrible and dreadful, as being rigorous and imperious; that which represents him as austere and apt to be angry, but yet impotent and easy to be appeased again by some flattering devotions, especially if performed with sanctimonious shows and a solemn sadness of mind" (Smith, 'Sel. Dis. Superstition'). "The human heart needs something to cling to, something to which it may hold fast, a prop which its tendrils may firmly clasp; therefore when it leaves him for whom it was made, when it sinks into unbelief, then it clings to superstition and darkness" (Schlier).

2. Unhallowed curiosity, which is not satisfied with what has been revealed in the word of God, and wishes to become acquainted with the secrets of the unseen world and the future, designedly concealed. Such curiosity "Is a flattering serpent, which promises us the wisdom of God, and cheats us out of a blessed paradise of happier, childlike waiting." "Let no man beguile you," etc. (Colossians 2:18).

3. Foolish presumption, which fancies that it can attain the knowledge and help of the supernatural by other ways and means than God has appointed. "He who, in respect of supersensual things and of the mysterious background of sensible things, regards as true, and allows impressions to be made on himself by thoughts or occurrences whose reality has neither the warranty of undoubtedly credible tradition nor the warranty of internal force of conviction in their favour, is rightly called superstitious" (Delitzsch).

II. ITS DEVICES. They usually -

1. Involve artifice, effort, trouble, and sacrifice (vers. 7, 8). What extraordinary pains do men sometimes undergo in the practice of superstition I (1 Kings 18:28).

2. Affect darkness and secrecy, and necessitate the adoption of undignified, mean, and shameful courses. They are carried out under the cover of night, which is favourable to deception. Saul disguised himself not to escape the Philistines, but to elude the observation of his own people, and to impose upon the sorceress (ver. 9).

3. Involve mental blindness and credulity, so that those who yield to them become the ready dupes of others who traffic on their gloomy fears and illusory hopes, "deceiving and being deceived." "It was a shame that the king who had expelled all sorcerers must himself at last fall into the hands of a sorceress" (Winer).

III. ITS SINFULNESS.

1. It casts contempt upon the sufficiency of Divine revelation. "Wilt thou have light for all the riddles and dark questions of this life? betake thyself to God's word, there enough is revealed, and what goes beyond that comes of evil."

2. It chooses evil instead of good, disregards the moral dispositions which God requires, and violates the sense of goodness, righteousness, and truth. Saul took an oath "by the Lord" to protect what he knew was displeasing to the Lord, and was guilty of connivance at what he himself had condemned as worthy of death (ver. 10).

3. It does what the word of God prohibits, and in its worst forms, casts off allegiance to God, and makes alliance with his enemies (Leviticus 19:31; Leviticus 20:6, 27; Deuteronomy 18:10; 2 Kings 23:24; Galatians 5:20; Revelation 22:15). "Knowing that the act of divination cooperates in no slight degree with the errors of the lives of the multitude, so as to lead them out of the right way, Moses did not suffer his disciples to use any species of it whatever. All these things are but the furniture of impiety. How so? Because he who attends to them and who allows himself to be influenced by them disregards the cause of all things, looking upon those things alone as the causes of all things, whether good or evil" (Philo, 'On Monarchy').

IV. ITS INJURIOUSNESS.

1. It fills the votaries of superstition with miserable disappointment.

2. It makes them the victims of delusion, and further estranges them from the way of truth.

3. It increases their guilt, hardens their heart, and quickens their pace to final ruin. Saul's night visit was an ill preparation for the coming conflict. It extinguished every ray of hope, and turned his fear into despair. - D.

As the flash of lightning reveals the hidden scenery around, so the reception of momentous news suddenly reveals character. Two such events we trace — the news of the terrible defeat brought to Saul, and the news of Saul's death brought to David. Leading his people to meet the Philistines, at whose number he is astonished and affrighted, we come upon Saul as his army is encamped on the slopes of Gilboa. We notice: —

I. DIVINE DIRECTION SOUGHT (ver. 6). In all former difficulties Saul had sought Samuel. The prophet's voice was hushed. Few estimate faithful advisers at their value. Saul had no Samuel now. He knew not God. His desolateness is indescribable. His own hand had closed the avenues along which the angel of mercy had been wont to come. Yet, as Cowper says, "In agony nature is no atheist;" so this desolate and moody man kneels to God! Self-will, pride, resentment lurk in his petition (ver. 15). He has no wish to know God's will, only how he may be successful! Complaints against God's dealings — there is no prayer in such words! Is it ever any use coming thus to seek God's help? Merely for our own selfish ends, asking the Divine One to become partner in our self-seeking purposes! Come, let us hold our prayers up to the light! Not everyone that saith, "Lord, Lord," will enter into the Kingdom. Unable to bear the silence, Saul exhibits the —

II. DESPERATE DEFIANCE OF DISOBEDIENCE. In those days when his vision was clear and his heart open to Divine teaching he abhorred this sin. Driven by fear, jealousy, and pride, refusing to humble himself before God, he sends his servant to find "one that hath a familiar spirit" (ver 7). Superstition takes the place of obedient faith. The four theories concerning this scene may thus be summarised —(1) that Samuel actually appeared by the Divine will;(2) that Saul was then granted a vision by Divine power, in which he saw, as in a dream, the prophet;(3) that which attributes it to Satanic agency; and the last, that it was an imposture conceived and carried out by Abner and his mother. The narrative itself seems clearly to establish the fact of Samuel's appearance. Samuel's reply is a refusal! In solemn words Samuel reminds Saul of the removal of God's favour: "The Lord is on the side of thy neighbour" (ver. 16). The Lord keepeth His word, and hath rent the kingdom out of thine hand (ver. 17). "Death and disaster are thy portion" (vers. 18, 19). Could a greater proof be given of God's refusal to hear.

III. DISOBEDIENCE ENDS IN DISASTER. Did not our fathers fall in the wilderness through unbelief? Is that not why so many fail to enter the life of joy?

1. Disobedience produced direst misery. In the path of disobedience we become targets for the archers of Satan.

2. Disobedience culminated in suicide. The inhabitants of hell are surely suicides. "O Israel, thou hast destroyed thyself. Ye would not come unto Me, that ye might have life."

(H. E. Stone.)