A verse by verse commentary on 1 Samuel 28 dealing with Saul and the witch of Endor in which Samuel was raised from the dead.

1. 1 SAMUEL 28 COMMUNTARY
EDITED BYN GLENN PEASE
Saul and the Witch of Endor
1 In those days the Philistines gathered their
forces to fight against Israel. Achish said to David,
"You must understand that you and your men
will accompany me in the army."
PETT, "Introduction
A Spiritually Bankrupt Saul Seeks To Demonic Sources For Assistance Because
Nothing Else Is Left To Him (1 Samuel 28:3-25).
Having briefly summed up the situation from the Philistine point of view, the writer
now switches to Saul’s situation as the king who had learned that his country was
about to be invaded by an army much more powerful than his own. He had become
aware of the large scale mustering of a massive Philistine army (1 Samuel 28:1),
something clearly much different from a border raid, and the question was, what
was he to do? But when he turned to the sources from which he expected to obtain
answers to his questions he received no response. YHWH was not answering him.
That was why in desperation he determined to turn to forbidden sources. If God
would not answer him he would try to contact Samuel through a necromancer.
This was one great difference between Saul and David. In such a situation David
would have flung himself down before YHWH in tears, pleading to be shown where
he had gone wrong, and repenting deeply. In the face of YHWH’s silence Saul
rather preferred to turn to necromancers. He was lacking depth of soul.
We note that in this extreme situation it was to Samuel, the mentor of his youth, that
he determined to turn, even though Samuel had been the instrument of his rejection.
He apparently saw Samuel as a kind of back door to God. Samuel would no doubt
know what was best for him to do. But Samuel was dead, and thus to contact him
would involve him in the forbidden area of necromancy (necromancers purportedly
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2. contact the dead through familiar spirits).
The description of what follows inevitably leaves us with unanswered questions,
simply because it is dealing with matters beyond our knowledge, for the thing that
surprises us is that it appears that he was in fact actually able to contact Samuel. It
should, however, be noted that the medium was equally as surprised as he was. She
had not expected to see Samuel. She had expected her own ‘familiar spirit’. So what
happened appears to have been outside her experience as well as his. It would seem
probable therefore that God had in this case determined to act uniquely in order to
again pronounce judgment on Saul and exalt David, a judgment which resulted
from Saul’s earlier gross disobedience, a disobedience in respect of which he had
never truly repented. And it was in fact God’s previous sentence on that
disobedience that had preyed on his mind and had made a major contribution
towards his illness, even though part of it probably resulted from traumas in his
childhood. Now he was to be reminded of that disobedience again. It is a dreadful
warning to us all that if we do not truly repent from our past sins and seek God’s
forgiveness while we can, we too may end up in a state of hopelessness in which we
are simply reminded of our past sins, and with our hearts hardened.
We should also note that it did not bring Saul what he was really seeking. What it
brought home to him was not how to fight and win his battles, but rather the
certainty of his forthcoming defeat and death. It was information that he would
have been better without. Had it been left to the necromancer, of course, he would
probably have received a comforting message. But in his case YHWH intervened. It
reminds us that even at its best necromancy can only offer false comfort, for it never
results in genuinely true benefit, even though initially it might appear to do so. It
causes us to rest on false hopes.
CLARKE, "The Philistines gathered their armies together - Sir Isaac Newton
conjectures that the Philistines had got a great increase to their armies by vast
numbers of men which Amasis had driven out of Egypt. This, with Samuel’s death,
and David’s disgrace, were no inconsiderable motives to a new war, front which the
Philistines had now every thing to hope.
Thou shalt go out with me to battle - This he said, being deceived by what David
had told him.
GILL, "And it came to pass in those days,.... That David was in the country of the
Philistines:
that the Philistines gathered their armies together: out of their five principalities or
lordships:
for warfare to fight with Israel; with whom they were continually at war, and
though sometimes there was a cessation of arms, yet never any settled peace; and the
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3. Philistines took every opportunity and advantage against them, as they now did;
when David was among them, and so had nothing to fear from him, but rather
expected his assistance; and Samuel was dead, and Saul in a frenzy:
and Achish said unto David: who seems to have been at the head of the combined
armies of the Philistines:
know thou assuredly that thou shall go with me to battle, thou and thy men; against
Israel; which was a trying thing to David, and whereby he was like to be drawn into
a dilemma; either to fight against his country, which he could not do
conscientiously; or be guilty of ingratitude to Achish, and incur his displeasure, and
be liable to be turned out of his country, or treated in a worse manner, even he and
his men, to be seized on and cut to pieces by the forces of the Philistines, should he
refuse.
HENRY, "Here is, I. The design of the Philistines against Israel. They resolved to
fight them, 1Sa_28:1. If the Israelites had not forsaken God, there would have been
no Philistines remaining to molest them; if Saul had not forsaken him, they would
by this time have been put out of all danger by them. The Philistines took an
opportunity to make this attempt when they had David among them, whom they
feared more than Saul and all his forces.
JAMISON, "1Sa_28:1-6. Achish’s confidence in David.
The Philistines gathered their armies together for warfare, to fight with Israel —
The death of Samuel, the general dissatisfaction with Saul, and the absence of
David, instigated the cupidity of those restless enemies of Israel.
Achish said to David, Know thou assuredly, that thou shalt go out with me to
battle — This was evidently to try him. Achish, however, seems to have thought he
had gained the confidence of David and had a claim on his services.
K&D, "“In those days,” i.e., whilst David was living in the land of the Philistines,
it came to pass that the Philistines gathered their armies together for a campaign
against Israel. And Achish sent word to David that he was to go with him in his
army along with his men; and David answered (1Sa_28:2), “Thereby (on this
occasion) thou shalt learn what thy servant will do.” This reply was ambiguous. The
words “what thy servant will do” contained no distinct promise of faithful assistance
in the war with the Israelites, as the expression “thy servant” is only the ordinary
periphrasis for “I” in conversation with a superior. And there is just as little ground
for inferring from 1Sa_29:8 that David was disposed to help the Philistines against
Saul and the Israelites; for, as Calovius has observed, even there he gives no such
promise, but “merely asks for information, that he may discover the king's
intentions and feelings concerning him: he simply protests that he has done nothing
to prevent his placing confidence in him, or to cause him to shut him out of the
battle.” Judging from his previous acts, it would necessarily have been against his
conscience to fight against his own people. Nevertheless, in the situation in which he
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4. was placed he did not venture to give a distinct refusal to the summons of the king.
He therefore gave an ambiguous answer, in the hope that God would show him a
way out of this conflict between his inmost conviction and his duty to obey the
Philistian king. He had no doubt prayed earnestly for this in his heart. And the
faithful God helped His servant: first of all by the fact that Achish accepted his
indefinite declaration as a promise of unconditional fidelity, as his answer “so (‫ן‬ֵ‫ָכ‬‫ל‬,
itaque, i.e., that being the case, if thy conduct answers to thy promise) “I will make
thee the keeper of my head” (i.e., of my person) implies; and still more fully by the
fact that the princes of the Philistines overturned the decision of their king (1Sa_
29:3.).
PULPIT, "1Sa_28:1
In those days. I.e. while David was dwelling at Ziklag. The Philistines gathered their
armies together. This was, as Josephus has observed, a war upon a much larger
scale than any that had been carried on since the defeat of the Philistines in the
valley of Elah; for we find that the invasion was made from the north, and the
decisive battle fought not in the usual field of operations, but in the territory of the
tribe of Issachar, in the neighbourhood of Jezreel. We are not indeed to suppose
from this that the Philistines had conquered all the central districts of the land, and,
driving Saul before them, at last brought him to bay, and slew him in the north; for
though Ishbosheth was compelled to withdraw to Mahanaim, a city on the eastern
side of the Jordan, yet Abner is said to have made him king there not only over the
trans-Jordanic tribes, but also "over Jezreel, and over Ephraim, and over
Benjamin" (2Sa_2:9). It may be said, however, that these were but titular claims;
but the philistine conquests, as described in 1Sa_31:7, if not confined to the valley of
Esdraelon, as in 1Ch_10:7, were nevertheless all of them to the north of Mount
Gilboa, thus leaving Ephraim, Benjamin, and Judah untouched. Nor do we find the
Philistines encamped between David at Hebron and Ishbosheth at Mahanaim, or
interfering in their contests; and it is only when David was made king over the
whole of Israel that they again assembled their forces to dispute the empire with
him, and twice suffered defeat (2Sa_5:20, 2Sa_5:25). More probably, therefore, they
marched northward through their own territory, raising the whole of the military
population as they went, and then, turning eastward, broke into the Israelite
territory by the valley of Jezreel. It was probably the rapid decline of Saul’s power
which encouraged the Philistines to attempt once again to place their yoke upon the
neck of Israel; and Saul, conscious that God’s blessing had departed from him, in
pitiable agony sought for unholy aid, but finally, with his sons, made a last brave
defence, and died a soldier’s death. Achish said unto David. As a vassal David was
bound to accompany his lord to the acid; and Achish, supposing that David had of
his own accord made war upon Judah, probably assumed that the invitation was
one which he himself desired. To battle. Hebrew, "in the army."
BI, "The Philistines gathered their armies together for warfare, to fight with Israel.
Night preceding battle
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5. 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 (1Sa_28:6). 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 (1Sa_
28:15). 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” (1Sa_28:7). 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” (1Sa_28:16). The
Lord keepeth His word, and hath rent the kingdom out of thine hand (1Sa_
28:17). “Death and disaster are thy portion” (1Sa_28:18-19). 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.)
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6. GUZIK, " (1Sa_28:1-2) David takes sides with the Philistines against Israel.
Now it happened in those days that the Philistines gathered their armies together
for war, to fight with Israel. And Achish said to David, “You assuredly know
that you will go out with me to battle, you and your men.” And David said to
Achish, “Surely you know what your servant can do.” And Achish said to David,
“Therefore I will make you one of my chief guardians forever.”
a. Achish said to David, “You assuredly know that you will go out with me to
battle, you and your men.” David had lied to Achish, telling him that he
raided the people of Israel. But now, David is forced to live the lie he gave to
Achish.
b. David said to Achish, “Surely you know what your servant can do.” Here,
David seems completely surrendered to the ungodly Achish. He will fight for
the Philistines, against Israel! We might wish that David was really operating
as a “double agent,” and he planned to turn on the Philistines in the midst of
battle. But the text gives us no reason for such an optimistic perspective.
David has come to a very low place!
c. Remember the roots of David’s condition: this was a genuine crisis of faith,
when he started trusting more in what he said in his heart (1Sa_27:1) than in
what the LORD God said to him. David believed the lie that he was safer
with the world than he was with God.
i. To some degree, most every Christian has been where David is at in this
back sliding state. We can understand what David is doing; but it is still
wrong, and very dangerous.
d. Is this the man after God’s own heart? Yes. Being a man or a woman after
God’s own heart doesn’t mean that you never sin. It means that when you do
sin, you come to see it and move on. The Bible is honest enough to show is
that even its heroes did not go just from one level of glory to the next. But
this account of David was given for our instruction, so that we might avoid
some of the traps he fell into.
i. “I undertake no defence of this conduct of David; it is all bad, all
defenceless; God vindicates him not . . . it is false to say that, because
these things are recorded, therefore they are approved.” (Clarke)
ii. “But it pleased God to leave David to himself in this, as well as in other
particulars, that those might be sensible demonstrations of the infirmities
of the best men; and of the necessity of God’s grace, and daily direction
and assistance; and of the freeness and riches of God’s mercy, in passing
by such great offences. (Poole)
iii. Wonderfully, God did not bless David where he was at. But neither
did God take away David’s calling or destiny to be the next king of Israel.
God gave to David some of the mercy David showed to Saul.
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7. BENSON, "1 Samuel 28:1. The Philistines gathered their armies together — Sir
Isaac Newton judges that they were recruited about this time by vast numbers of
men driven out of Egypt by Amasis. This probably was one reason why they
resolved on a new war with Israel, to which, however, Samuel’s death and David’s
disgrace were doubtless additional motives. Achish said to David, Thou shalt go out
with me to battle — Achish formed this resolution in consequence of his knowledge
of David’s merit, and the thorough confidence he had in his fidelity.
COFFMAN, "Verse 1
SAUL SOUGHT GUIDANCE FROM THE WITCH OF ENDOR; DAVID WAS
CALLED TO GO TO WAR AGAINST ISRAEL
"In those days the Philistines gathered their forces for war, to fight against Israel.
And Achish said to David, "Understand that you and your men are to go out with
me in the army." David said to Achish, "Very well, you shall know what your
servant can do." And Achish said to David, "Very well, I will make you my
bodyguard for life."
"Philistines gathered their forces ... to fight against Israel" (1 Samuel 28:1). This
was far more than an ordinary mobilization for war, because, "On this occasion
they sent to all their confederates that they would go along with them to the war."[1]
"Understand that you and your men are to go out with me in the army" (1 Samuel
28:1). This order from the king of Gath was addressed to David, whose duplicity
and deception finally caught up with him; and he found himself in the position of
being ordered to go to war against Israel. It was the providential help of God
himself, and that only, which got David out of the dilemma that confronted him.
We cannot presume to justify David's actions during those years he was with
Achish; but, "He was living in highly perilous circumstances; the Bible gives the
record but pronounces no judgment."[2]
"Very well, you shall know what your servant can do" (1 Samuel 28:2). This was
David's reply to the king's order; but, "This reply was ambiguous. There was no
promise that David would assist in the war against Israel ... Judging from his
previous actions, it would have been against his conscience to fight against his own
people."[3] It was a special providence that caused Achish to accept David's words
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8. here as a pledge of loyalty to the Philistine king. The second special providence was
in the fact that the contemporaries of Achish overruled his order for David to
accompany them (1 Samuel 29:3-5).
ELLICOTT, " (1) The Philistines gathered their armies together for warfare.—This
was evidently, as Jose-phus remarks, a great effort on the part of the Philistines. It
was no ordinary raid or border incursion, such as seems to have been so frequent all
through the reign of Saul. Since their defeat in the Valley of Elah, which followed
the single combat between Goliath and David, no such Philistine army had been
gathered together. We are struck at once with the presence of the enemy in the heart
of the land, no longer choosing the well-known and often-contested “Marches,” or
border districts. The Philistines are now strong enough to strike a blow at the centre
of the kingdom, and to challenge a battle on the plain of Jezreel. or Esdraelon, north
of Ephraim and Issachar. They probably marched along the sea-border of Canaan,
collecting their forces as they advanced from each of their well-known military
centres, and then, turning eastward, invaded the land by the Valley of Jezreel, or
Esdraelon. They marched still eastward, and took up a strong position on the slopes
of one of the groups of mountains that enclosed the broad plain of Jezreel toward
the east, near the town of Shunem. King Saul, quickly assembling the fighting men
of Israel, marched in pursuit, and coming up with them in the Esdraelon plain, took
up his position opposite the Philistines—only a few miles parting the two hosts—on
the slopes of another group of mountains, known as Mount Gilboa, lying to the
south of the Philistine frontier. (There is a map of the Plain of Esdraelon in
Stanley’s Jewish Church, vol. ii., Lecture 21, illustrative of this closing scene in
Saul’s career, well worth consulting.)
And Achish said.—David soon found into what a grievous error he had fallen by
taking refuge with the hereditary foes of his people. Want of faith and patience had
urged him to take this unhappy step. The sixteen months he had spent in Phihstia
had been certainly successful, inasmuch as they had strengthened his position as a
“free lance” captain, but nothing more. They had been stained by bloodshed and
cruelty. His life, too, was a life of duplicity and falsehood. The results of his
unhappy course of action were soon manifest. His nation sustained a crushing and
most humiliating defeat, which he narrowly escaped being obliged to witness, if not
to contribute to. His own general recognition as king was put off for nearly seven
years, during which period a civil war hindered the development of national
prosperity; besides which, during this time of internal divisions the seeds were too
surely laid of the future disastrous separation of Judah and the south from the
northern tribes—a division which eventually took place in his grandson’s time,
when his strong arm and Solomon’s wisdom and power were things of the past.
The summons of Achish to his great military vassal was perfectly natural: indeed,
Achish had no reason to suspect that such a campaign as the one the Philistines were
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9. about to undertake against King Saul would be in any way distasteful to the
wronged and insulted David. Not improbably the presence of David and his trained
force—including, as the wily Philistine well knew, some of the bravest souls in
Israel—encouraged Achish and the other Philistine lords to this great and, as it
turned out, supreme effort against Israel. The King of Gath and his colleagues in
Philistia saw that, in the divided state of Israel, their chances of success were very
great, and it is highly probable that they looked forward to establishing their friend
and follower David on the throne of Saul as a Philistine vassal king.
COKE, "1 Samuel 28:1-2. It came to pass in those days— The Philistines, recruited
about this time, as Sir Isaac Newton judges, by vast numbers of men driven out of
Egypt by Amasis, resolve upon a new war with Israel; nor were Samuel's death, and
David's disgrace, as we may well judge, inconsiderable motives to it. Achish, who
appears to have been commander in chief of the combined army of the Philistines,
knew David's merit, and had a thorough confidence in his fidelity; and therefore he
resolved to take him with him to the war. Accordingly, he moved the matter to
David, and David made him a doubtful answer. Surely thou shalt know what thy
servant can do: upon which Achish replies, therefore will I make thee keeper of
mine head for ever: that is, in the present military style, he promised to make him
captain of his life-guard, and we find by the sequel that he did so; whence, it seems,
that Achish understood his answer in the affirmative. But did David promise that he
would join in battle against his own people? No such thing. David made no
compliance or promise of this kind, but answered ambiguously.—He was
undoubtedly in circumstances of great difficulty. But who reduced him to these
difficulties? Who forced him to seek refuge among the Philistines? It was Saul, by
his causeless, cruel, and unrelenting persecutions; Saul, therefore, was in a great
measure answerable for all the evil consequences of it. But must not David have
fought against his king and country, or else have fallen off to the Israelites, and
ungratefully employed his arms against the Philistines, and Achish his protector? I
am not sure that he was reduced to the necessity of doing either. David knew himself
destined by Providence to the throne of Israel, and therefore could never have
joined Achish to complete their destruction, which must have cut off every possible
prospect of his succeeding to the crown. The particular favours that he had received
from Achish, laid him under no obligation whatsoever to assist the Philistines in
general against his own countrymen. He might have shewed his gratitude to Achish,
by affording him protection in his turn, securing his person, and those of many of
his people, had the Israelites been victorious over the combined armies. Being often
under the divine impulse, he might have made this reply in obedience to the divine
inspiration; without being acquainted with that concatenation of events which was
foreseen by the Deity, who foreknew that it would be a means of extricating him out
of his present difficulties, without exposing him to any in future. As David was
frequently inspired with a knowledge of futurity, he might possibly have foreseen
that event which freed him from the dilemma into which this promise might, in its
utmost latitude, have drawn him; and then it could not have been looked upon by
himself as an obligation to take up arms against his king and country, because he
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10. foreknew that he never should be put to that trial.
REFLECTIONS.—We have here,
1. The distress to which David is reduced in this war between the Philistines and
Israel. Achish, as he justly might, insists on David's going with him to battle. David
dared not refuse, though he, no doubt, resolved not to fight against God's people:
he, therefore, gives an ambiguous answer, which Achish interprets of his fidelity
and valour, and promises to make him captain of his guards for life if he should
acquit himself well. Hereupon the Philistines march, and David with them, into the
heart of Canaan, and encamp at Shunem, without opposition.
2. Saul, with his forces collected at Gilboa, appears greatly terrified at his danger;
and now, no doubt, heartily wishes for David back again, whose presence in the
opposite army gives such weight to his foes. The remembrance of his past guilt adds
terrors to his present danger, while the sense of his present danger awakens his
conscience to a deeper sensibility of his past wickedness. To accumulate his miseries,
he receives no answer from God; he is vouchsafed no divine vision in a dream; has
no Urim to consult, since the priest is fled with it to David; nor prophet to advise or
direct him. At last, he is resolved to have recourse to the devil for advice; but his
own former edicts against sorcerers make it difficult to find one, as he had, in
pretended zeal for God, or at Samuel's instigation, put to death all such abominable
workers of iniquity throughout the land of Israel. Note; (1.) They who refuse to seek
God while he may be found, will cry in vain when he refuses to answer. (2.) The
troubles of the wicked are doubly aggravated by the terrors of an evil conscience.
(3.) To the very sins against which men professed once to be most zealous, they will
readily abandon themselves, when they have thrown off the cloke of religion.
HAWKER, "We are hastening to the close of the reign and life of Saul. The
Philistines are preparing for a battle fatal to Saul. He is dispirited and dismayed;
and instead of looking to the Lord, he betakes himself to familiar spirits; the sad
consequence which follows, and the alarms of Saul, are rehearsed in the close of this
chapter.
1 Samuel 28:1
(1) ¶ And it came to pass in those days, that the Philistines gathered their armies
together for warfare, to fight with Israel. And Achish said unto David, Know thou
assuredly, that thou shalt go out with me to battle, thou and thy men.
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11. See Reader, in this preparation of the Philistines for battle against Israel, the sad
effects of Israel departing from the Lord. The Lord had promised when he settled
his people in their kingdom, to drive out all nations from before them, and that
there should not be a man to stand before them. But, when Israel deserted the Lord,
the Lord raised up enemies to Israel, as his instruments to correct them. See Joshua
1:3-5. But Reader! when you have duly pondered this subject, as it concerns Israel
of old, look at it again, as it concerns Israel now. Are not our unsubdued
corruptions, our unhumbled lusts, and the remains of inbred sin in our mortal
bodies, like those Philistines waging war with the soul? Did you and I live wholly to
Jesus, would those enemies dare rise up against us? How important is that
exhortation of Peter, when he said, Dearly beloved, I beseech you as strangers and
pilgrims, abstain from fleshly lusts, which war against the soul. 1 Peter 2:11.
2 David said, "Then you will see for yourself
what your servant can do."
Achish replied, "Very well, I will make you my
bodyguard for life."
BARNES, "Thou shalt know ... - David dissembled (compare also 1Sa_29:8),
hoping, no doubt, that something would happen to prevent his fighting against his
king and country.
Keeper of mine head - Captain of his bodyguard.
CLARKE, "Surely thou shalt know what thy servant can do - This was another
equivocal answer; and could only be understood by his succeeding conduct. It might
imply what he could do in favor of the Philistines against Israel; or in favor of Israel
against the Philistines. Achish understood it in the former sense; and therefore he
said to David, I will make thee keeper of my head for ever; i.e., Thou shalt be
captain of my life-guards.
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12. GILL, "And David said to Achish, surely thou shalt know what thy servant can
do,.... By which he would have Achish understand, and so he did, that he would
exert himself in favour of the Philistines, and against Israel, and do great and brave
things, of which Achish would be, made sensible, through his heroic courage and
valour; though he meant rather what he could and should do for Israel against the
Philistines, if he had an opportunity: but it seems best of all to consider David as
quite undetermined, and at a loss what to do, hoping that God in his providence
would extricate him out of this difficulty, and direct him what he should do, which
then Achish would know; and accordingly he was delivered out of it:
and Achish said to David: putting confidence in him on account of his answer, and
believing he was hearty in engaging in the war with the Philistines against Israel:
therefore will I make thee keeper of mine head for ever; the captain of his
bodyguard, which post he should hold for life; or he proposed to put him into this
post, that he might be with him, near his person, and under his eye, that he might
observe how he behaved himself; which may show some suspicion of him.
HENRY, "The expectation Achish had of assistance from David in this war, and
the encouragement David gave him to expect it: “Thou shalt go with me to battle,”
says Achish. “If I protect thee, I may demand service from thee;” and he will think
himself happy if he may have such a man as David on his side, who prospered
whithersoever he went. David gave him an ambiguous answer: “We will see what
will be done; it will be time enough to talk of that hereafter; but surely thou shalt
know what thy servant can do” (1Sa_28:2), that is, “I will consider in what post I may
be best able to serve thee, if thou wilt but give me leave to choose it.” Thus he keeps
himself free from a promise to serve him and yet keeps up his expectation of it; for
Achish took it in no other sense than as an engagement to assist him, and promised
him, thereupon, that he would make him captain of the guards, protector, or prime-
minister of state.
JAMISON, "Surely thou shalt know what thy servant can do — This answer,
while it seemed to express an apparent cheerfulness in agreeing to the proposal,
contained a studied ambiguity - a wary and politic generality.
Therefore will I make thee keeper of mine head for ever — or, “my life”; that is,
“captain of my bodyguard,” an office of great trust and high honor.
PULPIT, "1Sa_28:2
Surely thou shalt know. Hebrew, "Therefore thou shalt know," i.e. if the case be so,
thou shalt know, etc. The rendering of the A.V. makes David repeat the words of
Achish, which literally are, "knowing thou shalt know," the Hebrew way of making
a strong affirmation. David’s reply is really ambiguous, but is understood by Achish
as a boastful assent, and he thereupon promises, Therefore will I make thee keeper
12

13. of mine head, i.e. captain of my bodyguard, forever. Therefore is exactly the same
word as that used by David, and has just the same meaning, namely, "If the case be
so, if thou provest thy valour, then I, etc.
BENSON, "1 Samuel 28:2. David said, Surely thou shalt know what thy servant can
do — He answered ambiguously, as he did before. Achish said, Therefore will I
make thee keeper of my head — That is, he promised to make him captain of his
life-guard, which, we find by the sequel, he accordingly did. Achish evidently
understood David as promising that he would do his best to serve him. Delaney
thinks that David gave Achish a doubtful answer, because he would not resolve
upon so extraordinary a step without consulting God, either by his priest or his
prophet. And that, as he proceeded so far as to attend Achish to Aphek, the place
appointed for the assembling of the Philistine forces, there is no reason to doubt that
he went thither with honest intentions toward his protector, and that he did it by the
divine permission.
ELLICOTT, " (2) And David said to Achish.—Sorely perplexed, David temporises.
He dares not refuse; and yet, the idea of commanding a Philistine division in a war
with Israel was to him a terrible alternative.
And Achish said to David, Therefore will I make thee keeper of mine head for
ever.—The King of Gath, like so many others with whom the winning son of Jesse
came in contact in his career, seems to have been completely won by his loveable,
generous character, and would not see any ambiguity in David’s reply, but at once
offers him in the coming campaign a most distinguished appointment in the army of
Gath—the command of the body-guard: for this is what Ewald understands the
offer of King Achish to signify.
But, as we shall see, the blind confidence of the king was not fully shared in by the
Philistine chieftains; jealousy of the distinguished stranger captain opened their eyes
to David’s real feelings. (See 1 Samuel 29:3; 1 Samuel 29:11.) It is also quite
conceivable, too, that whispers respecting David s expeditions during the past year
were current in some Philistine quarters. The eyes of the king, thought these more
far-seeing nobles, were blinded by his partiality for his military vassal. (See Note on
1 Samuel 29:3.)
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14. 3 Now Samuel was dead, and all Israel had
mourned for him and buried him in his own town
of Ramah. Saul had expelled the mediums and
spiritists from the land.
BARNES, "It does not appear when Saul had suppressed witchcraft; it was
probably in the early part of his reign.
Familiar spirits ... wizards - i. e. ventriloquists ... wise or cunning men. See Lev_
19:31 note.
CLARKE, "Samuel was dead - And there was no longer a public accredited
prophet to consult.
Those that had familiar spirits, and the wizards - See the note on Lev_19:31, and
Exo_22:18.
GILL, "Now Samuel was dead,.... Had been so for some time; which is mentioned
before, 1Sa_25:1; and here repeated, partly to observe the reason of the Philistines
renewing the war, and partly to account for the conduct of Saul, in seeking to a
witch to raise Samuel, and for the sake of that story:
and all Israel lamented him; as they had great reason to do; See Gill on 1Sa_25:1;
and buried him in Ramah, even his own city; there being two Ramahs, as Kimchi
observes, it is added, "in his own city", to show that he was buried in that Ramah
which was his native place, and where his constant residence was; though, as he
says, it may mean that he was buried within the city, and not without it; but the
Targum gives a different sense,"and they buried him in Ramah, and mourned for
him every man in his city:"
and Saul had put away those that had familiar spirits, and the wizards,
out of the land: out of the land of Israel; had by an edict banished them, or had
given orders that neither witches nor wizards should abide in the land; but should
be taken up, and prosecuted according to the law of God; which he had done either
at the instigation of Samuel; or, as some think, from a conceit that the evil spirit he
had been troubled with was owing to them; or to make some appearance of a zeal
for religion, and the honour and glory of God: this is observed to show the
inconstancy of Saul, and his folly in applying after this to a person of such a
14

15. character, and to account for the fears of the woman when applied to, and
afterwards when she was engaged, when she found it was by Saul; see 1Sa_28:7.
JAMISON, "Now Samuel is dead, etc. — This event is here alluded to as
affording an explanation of the secret and improper methods by which Saul sought
information and direction in the present crisis of his affairs. Overwhelmed in
perplexity and fear, he yet found the common and legitimate channels of
communication with Heaven shut against him. And so, under the impulse of that
dark, distempered, superstitious spirit which had overmastered him, he resolved, in
desperation, to seek the aid of one of those fortune telling impostors whom, in
accordance with the divine command (Lev_19:31; Lev_20:6, Lev_20:27; Deu_
18:11), he had set himself formerly to exterminate from his kingdom.
K&D, "Saul with the witch at Endor. - The invasion of Israel by the Philistines,
which brought David into so difficult a situation, drove king Saul to despair, so that
in utter helplessness he had recourse to ungodly means of inquiring into the future,
which he himself had formerly prohibited, and to his horror had to hear the
sentence of his own death. This account is introduced with the remark in 1Sa_28:3
that Samuel was dead and had been buried at Ramah (cf. 1Sa_25:1; ‫ו‬ֹ‫יר‬ ִ‫ﬠ‬ ְ‫,וּב‬ with an
explanatory vav, and indeed in his own city), and that Saul had expelled “those that
had familiar spirits and the wizards out of the land” (on the terms employed, oboth
and yiddonim, see at Lev_19:31). He had done this in accordance with the law in
Lev_19:31; Lev_20:27, and Deu_18:10.
PULPIT, "SAUL AND THE WITCH OF ENDOR (1Sa_28:3-25).
1Sa_28:3
Samuel was dead. A repetition of 1Sa_25:1, inserted to explain Saul’s conduct, as is
the other fact, that Saul had put away those that had familiar spirits, etc. We are not
told when Saul did this; but at the commencement of his reign, when he brought the
ark to Nob, he was probably earnest generally in his observance of the precepts of
the Mosaic law. Familiar spirits. Hebrew, oboth, the plural of ob, a leathern bottle. It
is generally taken to refer to the distended belly of the conjurer, into which the
summoned spirit of the dead was supposed to enter, and thence speak; for which
reason the Septuagint renders the word" ventriloquist," and is followed by most
modern commentators. Wizards. Hebrew, "knowing ones," from the verb to know;
just as wizard comes from the old verb to wiss. With ignorant people unusual
knowledge is always looked upon with suspicion; but these supposed magicians
professed a knowledge to which they bad no claim.
ELLICOTT, " (3) Now Samuel was dead.—A statement here repeated to introduce
the strange, sad story which follows. The LXX., followed by the Vulg. and Syriac
Versions, omitted it, not understanding the reason for its repetition.
15

16. And Saul had put away those that had familiar spirits, and the wizards, out of the
land.—This statement is also inserted explanatory of what follows. In other words,
the compiler says: “Now Samuel, whom Saul was so anxious to see, was dead and
buried, and the possessors of familiar spirits, whose aid Saul was about to invoke to
carry out his purpose, had long since been put out, by his own order, from the
land.” “Those that had familiar spirits”—those that had at their command ôboth,
rendered “familiar spirits,” the plural form of ôb, a word which has never been
explained with any certainty. Scholars think they can connect it with ôb, to be
hollow, and ôb is then “the hollow thing,” or “bag;” and so it came to signify, “one
who speaks in a hollow voice.” It hence appears to mean the distended belly of the
ventriloquist, a word by which the LXX. always render ôb. It thus is used to
designate the male or female ventriloquist, as in 1 Samuel 27:3; 1 Samuel 27:9, and
Deuteronomy 18:11, &c., and also the spirit which was supposed to speak from the
belly of the ventriloquist; in this sense it is so used in 1 Samuel 27:8-9, and Isaiah
29:4. This is the explanation given by Erdmann in Lange, and the Bishop of Bath
and Wells in the Speaker’s Commentary.
The wizards.—Literally, the wise people. These are ever connected with the ôboth,
“those that had familiar spirits.” The name seems to have been given in irony to
these dealers in occult and forbidden arts. The Mosaic command respecting these
people was clear and decisive: “Thou shalt not suffer a witch.(or wizard) to live”
(Exodus 22:18; Leviticus 20:27). Saul, in his early zeal, we read, had actively put in
force these edicts of Moses, which apparently, in the lax state of things which had
long prevailed in Israel, had been suffered to lie in abeyance.
COFFMAN, "SAUL'S DECISION TO CONSULT THE WITCH OF ENDOR
"Now Samuel had died, and all Israel had mourned for him and buried him in
Ramah, his own city. And Saul had put the mediums and the wizards out of the
land. The Philistines assembled, and came and encamped at Shunem; and Saul
gathered all Israel, and they encamped at Gilboa. When Saul saw the army of the
Philistines, he was afraid, and his heart trembled greatly. And when Saul inquired
of the Lord, the Lord did not answer him, either by dreams, or by Urim, or by
prophets. Then Saul said to his servants, "Seek out for me a woman who is a
medium, that I may go to her and inquire of her." And his servants said to him,
"Behold, there is a medium at Endor."
"Samuel had died ... Saul had put the mediums and wizards out of the land" (1
Samuel 28:3). This information was prerequisite to the understanding of what is
16

17. next related. Saul's putting the wizards and mediums out of the land had evidently
occurred in the early years of his reign when he was sincerely trying to do the will of
God.
"Wizards and mediums" (1 Samuel 28:3). "From Isaiah 8:19; 19:3, it may be
inferred that the oracles procured from such sources were uttered in a squealing
voice, by means of ventriloquism."[4] "The Hebrew word for `mediums' here is
[~'oboth], which is the plural of [~'ob], meaning `leather bottles.' It is generally
taken to refer to the distended belly of the conjurer, into which the summoned spirit
of the dead was supposed to enter, and thence speak."[5]
It is impossible to imagine anything any more fraudulent, any more evil, or any
more founded absolutely upon falsehood than the profession of such followers of the
devil as the mediums and wizards; one of the best known of those persons was the
notorious Witch of Endor who is featured in this chapter.
Note the following from Deuteronomy: "There shall not be found among you any
one who practices divination, a soothsayer, an augur, a sorcerer, a charmer, a
medium, a wizard, or a necromancer ... Whoever does such things is an abomination
to the Lord." (Deuteronomy 18:10-12).
"When Saul saw the army of the Philistines, he was afraid" (1 Samuel 28:5). Saul's
crisis of fear was aggravated by the new strategy of the Philistines, who, instead of
fighting Israel in the hill country, on this occasion marched into the plain of Jezreel
where their chariots of iron would give them an advantage. "This maneuver
threatened to cut off Saul from the support of the northern tribes"[6]
"The Philistines at Shunem ...Israel at Gilboa" (1 Samuel 28:4). It was at Gilboa
that Saul greatly trembled. "This was the spring by which Gideon and his men
camped. It was called the `Spring of Trembling' (Judges 7:1, KJV). Saul here
camped beside the same spring, and `trembled greatly.'"[7] "The two armies here
confronted each other near the eastern end of the plain of Esdraelon."[8]
"The Lord did not answer him ... by dreams ... by Urim ... or by prophets." "How
strange that the man who hated and persecuted the prophets Samuel and David
expected to be answered by prophets, and that he who had slain eighty-five priests
with all of their wives and children, including even the High Priest, expected to be
answered by the Urim, and that he who had sinned away the Spirit of God expected
17

18. to be answered by heavenly dreams! God is not mocked![9]
"Behold, there is a medium at Endor" (1 Samuel 28:7). "Endor is the modern
Khirbet es-Safsafe about four miles south of Mount Tabor ... Psalms 83:10 indicates
that Barak and Deborah defeated Jabin and Sisera in this area."[10] The fact that
Saul had said to his servants, "Find me a woman who is a medium" indicates that
the great majority of such persons were indeed women, even as it is today with
fortune-tellers, palm-readers, crystal-ball gazers, etc.
GUZIK, "SAUL AND THE MEDIUM OF ENDOR
The first two verses of 1Sa_28:1-25 connect with the previous chapter, so they are
examined in the commentary on 1Sa_27:1-12.
A. Saul’s distressing situation
1. (1Sa_28:3-5) Saul’s fear at the attack from the Philistines.
Now Samuel had died, and all Israel had lamented for him and buried him in
Ramah, in his own city. And Saul had put the mediums and the spiritists out of
the land. Then the Philistines gathered together, and came and encamped at
Shunem. So Saul gathered all Israel together, and they encamped at Gilboa.
When Saul saw the army of the Philistines, he was afraid, and his heart trembled
greatly.
a. Samuel had died: Samuel’s death was originally reported in 1Sa_25:1.
Here, the fact is mentioned again to emphasize the spiritual vacuum left by
Samuel’s departure.
b. Saul had put the mediums and the spiritists out of the land: To his credit,
Saul obeyed the commands in the Mosaic Law to cast out those who
practiced occultic arts. God commanded that mediums and spiritists (those
who either can or claim to contact the dead and spirit beings) have no place
among His people in passages such as Lev_19:31, Lev_20:6; Lev_20:27 and
in Deu_18:9-14. Saul did this in his earlier days, when he was still influenced
by Samuel’s leadership.
i. Things such as tarot cards, palm readers, horoscopes and Ouija Boards
are modern attempts to practice forms of spiritism. They are dangerous
links to the demonic, even if undertaken in a spirit of fun. Christians
should have nothing to do with occultic arts or practices.
c. Then the Philistines gathered together, and came and encamped at
Shunem: The geography of Shunem means that the Philistines made an
aggressive attack against Saul and Israel.
i. “Shunem, in the Valley of Jezreel, was about twenty miles north of
Aphek, the most northerly Philistine city. The fact that the Philistines had
penetrated thus far gives an indication of their dominance over Saul’s
18

19. kingdom, and of their intention to press further east to the Jordan.”
(Baldwin)
d. When Saul saw the army of the Philistines, he was afraid, and his heart
trembled greatly: Long before his downward spiral, when Saul still walked
in the Spirit, he was a man of great courage (as in 1Sa_11:6-11). Saul began
to lose his courage when the Holy Spirit withdrew from him (1Sa_16:14), and
now, after the death of Samuel (the only man to have much spiritual
influence on Saul) his courage seems almost completely gone.
WHEDON, "Verses 3-25
SAUL’S DISTRESS, AND INTERVIEW WITH THE WITCH OF ENDOR, 1
Samuel 28:3-25.
Saul’s interview with the witch of Endor has ever been regarded as a subject beset
with peculiar difficulties, and variously has it been explained.
Justin Martyr and Origen held that by the incantations of the witch the spirit of
Samuel actually appeared and conversed with Saul. Modern spiritism also affirms
that the witch was a medium through whom the king of Israel received
communications from the spirit of Samuel. But the majority of the older expositors,
and some few moderns, believing it absurd for a holy prophet to be raised from the
dead by the arts of witchcraft, regard the supposed apparition of Samuel as Satan
personating that prophet. This opinion, however, has not been generally received by
later commentators; and the present prevailing opinion seems to be, that not by the
arts of the witch, but contrary to her expectations, and by the express permission
and command of God, the deceased Samuel actually appeared and spoke to Saul.
It is usually assumed that the expressions, “The woman saw Samuel,” 1 Samuel
28:12; “Saul perceived that it was Samuel,” 1 Samuel 28:14; “Samuel said to Saul,”
1 Samuel 28:15-16; “the words of Samuel,” 1 Samuel 28:20 — necessarily imply the
actual presence of the deceased prophet. And this conclusion cannot well be avoided
if we take this narrative of Saul’s interview with the witch to be an actual
communication of the Holy Spirit to the writer of the books of Samuel. But was it
thus divinely communicated to the sacred writer? or is it the report of the two men
(1 Samuel 28:8) who accompanied Saul to Endor? Inasmuch as the greater portion
of these books is a compilation from pre-existing documents — often the reports of
eye-witnesses of the events recorded, (see Introduction,) — we are perfectly safe in
taking the ground that this narrative originated with those who were eye and ear
witnesses of the interview, and who reported the matter just as it appeared to them.
Perhaps one of them was the king’s scribe. See note on 2 Samuel 8:17. It is,
19

20. therefore, a most natural supposition that Saul and his two attendants believed that
the witch had really brought up Samuel from the dead, and, so believing, they
would naturally report the matter just as it is here recorded. Hence such expressions
as “Samuel said to Saul,” may be legitimately explained in this case as the manner in
which the witnesses understood and reported what they heard. See, further, the
notes on 1 Samuel 28:14-15.
We are driven to this view of the subject by the insuperable difficulties that attend
the belief that Samuel actually appeared. Admitting this belief, we are forced to
admit, also, not only that he was at least apparently brought up by the
instrumentality of the witch, but also, according to 1 Samuel 28:15, that he was
disturbed, and forced up against his will. For, assuming the real appearance of the
prophet, it is idle to say, as some do, that the witch did not bring Samuel up, but
that he appeared, to her great surprise and terror, before she had yet resorted to her
incantations. 1 Samuel 28:11-12 most clearly imply that she was instrumental in
causing Samuel to appear, and the alarm of the witch, as her own words show, (1
Samuel 28:12,) was not at suddenly seeing the prophet, but at recognising Saul.
Here, then, appears an insuperable difficulty — we might well say, an utter
absurdity — to suppose that after Jehovah had refused to answer Saul by urim, by
prophets, and by dreams, and had also, in his law, denounced the heaviest
punishments against all forms of witchcraft, and had forbidden all resort to such as
had familiar spirits, he would yet send Samuel from heaven to communicate with
Saul through the agency of a miserable witch!
Another difficulty is the character of the communication which is pretended to come
from Samuel. It contains nothing worth sending a sainted prophet from heaven to
tell; nothing which the witch might not, under the circumstances, have naturally
and easily devised to awe and terrify the king. Its language, too, savours more of the
spirit of witchcraft than of the spirit of divine revelation. See notes on vers. 15 to 19.
The manner of Samuel’s appearance is also of a strange and suspicious character.
He comes up out of the earth, not as one from heaven; he bears the marks of
decrepitude and age, and apparently wears the cast-off garments of his earthly life.
All this agrees well enough with the superstitions of ancient necromancy, but is
hardly in keeping with that lofty conception of the glorious appearing of a sainted
spirit which other parts of the Scriptures suggest. How different from Moses and
Elijah, who appeared “in glory!” Luke 9:31. This is the more noticeable when we
observe that the witch is the only one who sees Samuel. She alone sees the gods
ascending; she alone sees the old man with the mantle; and it is not until after she
tells her pretended vision that Saul understands and is convinced that it is Samuel.
See note on 1 Samuel 28:14. So, then, Saul did not see Samuel; he only heard, as he
supposed, the words of the angry prophet.
20

21. In view of all these difficulties we feel obliged to reject that interpretation which
assumes an actual appearance of Samuel.
There are two other methods of explaining this subject, either of which is beset with
fewer difficulties. According to one theory the witch of Endor had known Samuel in
life, had often seen him, and had heard some of his oracles. His venerable form and
mantle were familiar to all Israel. His last words to Saul, predicting the ruin of his
house and the transfer of the kingdom to David, were also known throughout the
land, and would be particularly remembered by one who was devoted to the arts of
divination. The witch, also, knew Saul, and had reason to believe that the hour of his
ruin was at hand, for the field of his last battle was near her home, and she may
have known the position, plans, and prospects of both armies. She not only
recognised the king as soon as he came into her presence, but at a glance discerned
the anxiety of his soul, and the real object of his coming; and all her words and
actions on the occasion were in perfect keeping with the arts of witchcraft, and
designed to awe and overwhelm him.
It is impossible successfully to controvert the above suppositions, for they are not
only possible but probable; and if any one has doubts of the ability of a professional
witch to apprehend a person’s thoughts and feelings, and utter some surprising
oracles, he will do well to ponder the following observations of a distinguished
medical writer:
“A person of close observation and great shrewdness can acquire a degree of skill in
furnishing communications purporting to be spiritual, which can hardly be
appreciated by one who has not given much thought to the subject. This is a kind of
acquirement not sought for, except by those who mean to use it for deception, and
therefore by most persons is but little understood. Let an individual of proper
capacity make it a business to study the significance of every slight movement,
intonation of voice, and expression of countenance, as criteria of concealed thoughts,
and let this pursuit be prosecuted for years, under the incentives afforded by the
love of gain or applause, or the fear of detection, and the tact thus acquired will be
likely to develop results that appear almost incredible.” — Dr. Austin Flint, (in
Quart. Jour. of Psychological Medicine, July, 1869.)
There is another, and, to our mind, more complete exposition of this subject, which
we present in these notes. It assumes that the woman of Endor was a superior
clairvoyant. All the parts of the narrative are so happily explained on this
hypothesis as to evidence its probable correctness and worth. Careful and continued
investigations in clairvoyance have, within the last century, shed much light on the
mysteries of magic. We know that men have charmed serpents and serpents have
21

22. charmed men. Man, too, can charm man; and it has been shown beyond successful
contradiction that, in accordance with certain occult laws of our being, one person
can so fascinate another, and place himself in such sympathetic rapport with his
soul, as to become sensible of what he feels or imagines. This power, however, exists
in different persons in different degrees. Some persons it seems impossible to
mesmerize at all, while others are highly susceptible to mesmeric operations, and are
easily thrown into a clairvoyant state. Others, again, have the unusual power of
spontaneously inducing upon themselves the clairvoyant state, and, by coming into
contact or association with the soul of another, the superior clairvoyant becomes
cognizant of the feelings and emotions of that soul. By the power of an inner vision
he appears to see in that soul the thoughts and impressions that are deeply fixed in
the imagination or the memory.
We assume, then, that the witch of Endor was a clairvoyant who could
spontaneously place herself in mesmeric intercourse with the souls of those who
came to inquire of her; and that with this power she united the practice of lying and
deceit as she found occasion to serve her own dark purposes. We hope to show, by
fair and worthy criticism, that upon this hypothesis the narrative before us is
capable of a happy and consistent interpretation, and is relieved of the difficulties
which attend the assumption of the actual appearance of Samuel.
PETT, "Verses 3-19
Saul Consults A Necromancer And Samuel Appears To Him (1 Samuel 28:3-19).
Having been unable to obtain any response from God, Saul, in desperation,
determined to turn to a necromancer. It would, however, only be in order to receive
bad news. For Samuel’s message to him would be that his case was hopeless. Thus
instead of receiving help he would learn of coming failure and death. It is a
reminder that those who treat God lightly can be sure that one day they will reap
what they have sown, and that when they need Him they might well not find Him.
We must seek Him while He is yet speaking to us. ‘Now is the acceptable time. Now
is the Day of Salvation’. Tomorrow may be too late.
Analysis.
a Now Samuel was dead, and all Israel had lamented him, and buried him in
Ramah, even in his own city. And Saul had put away those that had familiar spirits,
and the wizards, out of the land. And the Philistines gathered themselves together,
and came and encamped in Shunem (1 Samuel 28:3-4).
22

23. b And Saul gathered all Israel together, and they encamped in Gilboa. And when
Saul saw the host of the Philistines, he was afraid, and his heart trembled greatly.
And when Saul enquired of YHWH, YHWH did not answer him, neither by
dreams, nor by Urim, nor by prophets (1 Samuel 28:5-6).
c Then said Saul to his servants, “Seek me out a woman who has a familiar spirit,
that I may go to her, and enquire of her.” And his servants said to him, “Look, there
is a woman who has a familiar spirit at En-dor.” And Saul disguised himself, and
put on other clothing, and went, he and two men with him, and they came to the
woman by night, and he said, “Divine to me, I pray you, by the familiar spirit, and
bring me up whoever I shall name to you” (1 Samuel 28:7-8).
d And the woman said to him, “Look, you know what Saul has done, how he has cut
off those who have familiar spirits, and the wizards (‘knowing ones’) out of the land.
Why then do you lay a snare for my life, to cause me to die?” (1 Samuel 28:9).
e And Saul swore to her by YHWH, saying, “As YHWH lives, there shall no
punishment happen to you for this thing” (1 Samuel 28:10).
d Then the woman said, “Whom shall I bring up to you?” And he said, “Bring me
up Samuel.” And when the woman saw Samuel, she cried with a loud voice, and the
woman spoke to Saul, saying, “Why have you deceived me? For you are Saul.” (1
Samuel 28:11-12).
c And the king said to her, “Do not afraid, for what do you see?” And the woman
said to Saul, “I see an elohim (other world being) coming up out of the earth.” And
he said to her, “Of what form is he?” And she said, “An old man comes up, and he is
covered with a robe.” And Saul perceived that it was Samuel, and he bowed with his
face to the ground, and did obeisance. And Samuel said to Saul, “Why have you
disquieted me, to bring me up?” (1 Samuel 28:13-15 a).
b And Saul answered, “I am sore distressed, for the Philistines make war against
me, and God is departed from me, and answers me no more, neither by prophets,
nor by dreams, therefore I have called you, that you may make known to me what I
shall do” (1 Samuel 28:15 b).
a And Samuel said, “Why then do you ask of me, seeing YHWH is departed from
you, and is become your adversary? And YHWH has done to him (God’s
23

24. adversary), as he spoke by me, and YHWH has rent the kingdom out of your hand,
and given it to your compatriot, even to David, because you did not obey the voice of
YHWH, and did not execute his fierce wrath on Amalek. Therefore has YHWH
done this thing to you this day. Moreover YHWH will deliver Israel also with you
into the hand of the Philistines, and tomorrow will you and your sons be with me.
YHWH will deliver the host of Israel also into the hand of the Philistines” (1 Samuel
28:16-19).
Note that in ‘a’ Samuel is dead and the Philistines are threatening, and in the
parallel the Philistines will triumph, and Saul and his sons will join Samuel beyond
the grave. In ‘b’ YHWH does not answer Saul by any means, and in the parallel that
is precisely what Saul tells Samuel. In ‘c’ Saul seeks out a woman who has a
‘familiar spirit’, and in the parallel the woman whom he has found seeks to call on
her familiar spirit. In ‘d’ the woman thinks that these strange men are seeking to
entrap her, and in the parallel she thinks that that is precisely what Saul has done.
Centrally in ‘e’ Saul swears by YHWH that she will not be punished.
1 Samuel 28:3
‘Now Samuel was dead, and all Israel had lamented him, and buried him in Ramah,
even in his own city. And Saul had put away those that had familiar spirits, and the
wizards, out of the land.’
“Now Samuel was dead, and all Israel had lamented him, and buried him in Ramah,
even in his own city.” For these words compare 1 Samuel 25:1. Then it had
introduced a situation where the second person whom Samuel had anointed (David)
was going from triumph to triumph because his trust was in YHWH, and was
continually revealing his obedience to YHWH. Now it introduces a situation where
the first person whom Samuel had anointed (Saul) was in a hopelessly lost condition
because of his gross disobedience to YHWH. He had previously retained for himself
what had been ‘devoted to YHWH’, a crime of huge dimensions in the eyes of all
who lived in those days. (Men would have spoken of it in hushed tones). And even
though given a ‘second chance’ he had not repented. Rather he had allowed himself
to be hardened by his sin, and had decided that he could carry on without Samuel’s
blessing.
“Those that had familiar spirits (ob), and the wizards (yid‘oni - ‘those who know”
by means of contact with spirits).’ An ob was a spirit, known to the medium (a
familiar spirit), through which mediums claimed to contact the dead. The Scripture
makes quite clear that it is sinful to use such ‘mediums’ and ‘knowers’ (Leviticus
19:31), and that they should be put to death (Leviticus 20:27). See also Deuteronomy
24

25. 18:9-22. In obedience to the Law Saul had put all such out of the land in one way or
another. It was a sign of his increasing degradation and despair that he would now
turn to them.
4 The Philistines assembled and came and set up
camp at Shunem, while Saul gathered all the
Israelites and set up camp at Gilboa.
BARNES, "Gilboa - Now called Jebel Fukuak. But the ancient name is preserved
in the village of Jelbon, situated on the south side of the mountain. It was separated
from Shunem (see the marginal reference) by the deep valley of Jezreel. The
Philistines either advanced along the seacoast, and then entered the valley of Jezreel
from the west, or they came by the present road right through Samaria, starting
from Aphek 1Sa_29:1.
GILL, "And the Philistines gathered themselves together,.... From different parts,
and formed a considerable army:
and came and pitched in Shunem; a city, in the borders of the tribe of Issachar, of
which See Gill on Jos_19:18,
and Saul gathered all Israel together, and they pitched in Gilboa; a range of
mountains, near Jezreel, and which Jerom (b) calls the mountains of the Philistines,
six miles from Scythopolis, where there is a large village called Gelbus.
HENRY, "The drawing of the armies, on both sides, into the field (1Sa_28:4): The
Philistines pitched in Shunem, which was in the tribe of Issachar, a great way north
from their country. The land of Israel, it seems, was ill-guarded, when the
Philistines could march their army into the very heart of the country. Saul, while he
pursued David, left his people naked and exposed. On some of the adjacent
mountains of Gilboa Saul mustered his forces, and prepared to engage the
Philistines, which he had little heart to do now that the Spirit of the Lord had
departed from him.
25

26. JAMISON, "the Philistines ... pitched in Shunem — Having collected their forces
for a last grand effort, they marched up from the seacoast and encamped in the
“valley of Jezreel.” The spot on which their encampment was fixed was Shunem
(Jos_19:18), now Sulem, a village which still exists on the slope of a range called
“Little Hermon.” On the opposite side, on the rise of Mount Gilboa, hard by “the
spring of Jezreel,” was Saul’s army - the Israelites, according to their wont, keeping
to the heights, while their enemies clung to the plain.
K&D, "1Sa_28:4-5
When the Philistines advanced and encamped at Shunem, Saul brought all Israel
together and encamped at Gilboa, i.e., upon the mountain of that name on the north-
eastern edge of the plain of Jezreel, which slopes off from a height of about 1250 feet
into the valley of the Jordan, and is not far from Beisan. On the north of the western
extremity of this mountain was Shunem, the present Sulem or Solam (see at Jos_
19:18); it was hardly two hours distant, so that the camp of the Philistines might be
seen from Gilboa. When Saul saw this, he was thrown into such alarm that his heart
greatly trembled. As Saul had been more than once victorious in his conflicts with
the Philistines, his great fear at the sight of the Philistian army can hardly be
attributed to any other cause than the feeling that God had forsaken him, by which
he was suddenly overwhelmed.
PULPIT, "1Sa_28:4
The Philistines … pitched in Shunem. Having collected their forces, the Philistines
entered Palestine as we have seen, by the valley of Jezreel, also called Esdraelon,
and, marching eastward, encamped at Shunem. This was a village in the tribe of
Issachar (Jos_19:18), rendered famous as the abode of the woman who made a little
chamber for Elisha (2Ki_4:8); and from thence also came Abishag (1Ki_1:8).
Conder describes it as being at present only a mud hamlet, with cactus hedges and a
spring, but the view extends, he says, as far as to Mount Carmel, fifteen miles away
(’Tent-Work,’ 1:123). It is now called Sulem, a name given to it also by Eusebius,
and lies upon the slopes of the little Hermon, opposite Mount Gilboa, from which it
is separated by the valley of Jezreel. This broad plain "is bounded on the east by the
range of Gilboa, rising 1500 feet above the sea, and consisting of white chalk; while
on the west a long spur runs out at about the same average elevation with Gilboa,
and wends northwest to the ridge of Carmel. As the valley is about 250 feet above
the sea level, Saul, from an elevation of 1200 feet, would easily see the camp of the
Philistines pitched upon the slopes of the opposite range at a distance of about four
miles.
ELLICOTT, " (4) And pitched in Shunem.—As has been already described in the
Note on 1 Samuel 27:1, the Philistine army had penetrated into the heart of
Palestine, and, marching across the Valley of Jezreel, took up a strong position on
the south-western slope of “Little Hermon,” near to the village, or town, of Shunem,
26

27. a little to the north of Jezreel. Shunem is known in Biblical history as the home of
Abishag (1 Kings 1:3), and the dwelling-place of the woman who entertained Elisha,
and whose dead son he raised to life (2 Kings 4).
It has been identified by modern travellers. Conder speaks of it as being at present
only a mud hamlet, with cactus hedges and a spring; but the view, he says, extends
as far as Mount Carmel, fifteen miles away. It is now called Sutêm.
And Saul gathered all Israel together, and they pitched in Gilboa.—Saul’s position
was only a few miles distant from the camp of his enemies, on the slope of the hills
opposite Shunem, but parted by the deep Valley of Jezreel. From the high ground
by his camp Saul could plainly see the whole of the Philistine army. Mount Gilboa is
the name given to a range of lofty hills, rising 1,500 feet above the sea, and
consisting of white chalk.
HAWKER, "Verses 4-6
(4) And the Philistines gathered themselves together, and came and pitched in
Shunem: and Saul gathered all Israel together, and they pitched in Gilboa. (5) And
when Saul saw the host of the Philistines, he was afraid, and his heart greatly
trembled. (6) And when Saul enquired of the LORD, the LORD answered him not,
neither by dreams, nor by Urim, nor by prophets.
It is more than probable, that Saul in his haste to destroy David, had neglected even
the common means of safety respecting his kingdom. His army perhaps dwindled
and scattered abroad; so that when the Philistines came forward with so formidable
an host, and even advanced as far as Shunem, which lay in the tribe of Issachar, and
in the borders of Israel itself, there was great cause for dismay. But all this would
have been nothing, if Saul had made God his friend. Israel had found, upon all
occasions, while the Lord of hosts fought their battles, that one would chase a
thousand, and two put ten thousand to flight. But when the Lord is turned to be
their enemy, and to fight against them, this sums up the full heaped measure of
human misery.
PETT, "1 Samuel 28:4
27

28. ‘And the Philistines gathered themselves together, and came and encamped in
Shunem. And Saul gathered all Israel together, and they encamped in Gilboa.’
The third item in the equation was that the Philistines had gathered themselves
together and had come in massive force to encamp in Shunem. So the situation is
laid bare. Samuel the prophet of YHWH was dead, all who claimed to consult the
dead were no longer available, and the Philistines had gathered for the kill. This was
a Philistia at the height of its power facing a bankrupt Saul.
Shunem was in the territory of Isacchar near Jezreel. It was on the south west lower
slope of Mount Moreh opposite Mount Gilboa. The Philistines probably hoped to
engage in battle in the plain of Esdraelon where their chariots would be most
effective. They had learned that dealing with the Israelites in the mountains was a
much more difficult proposition (compare 1 Kings 20:23). By taking up this position
they had cut Saul off from the northern tribes, while at the same time occupying
Israelite territory. (Compare how 1 Samuel 31:7 speaks of the men of Israel who
were on the other side of the valley. With the Philistines encamped where they were
they were unable to reach Saul).
For the description of the gathering of the Philistines compare 1 Samuel 17:1. Then
that gathering had a different outcome because of one man, a YHWH inspired
David. But now David was no longer with Saul, and YHWH had deserted him. He
was on his own.
Saul meanwhile had little alternative but to react to Philistine belligerence and to
send out to the tribes the call to arms in order to gather the armies of Israel
together, for Israelite territory had been occupied. It was in accordance with treaty
obligation under YHWH’s covenant with His people that in times of trouble all the
tribes who could would muster in order to assist their fellow tribesmen, and this was
even moreso now that they had a recognised King (melech) and Warleader (nagid).
But not all could reach him in time (1 Samuel 31:7).
Possibly had he had wise advice he would have withdrawn his army to the hills,
where they would have had a far better chance of defeating the Philistines. But that
would have meant leaving good portions of the lowlands of Israel open to the
ravages of the Philistines, a price tougher generals would have been willing to pay.
But it would have put Saul in a bad light before many of his countrymen and have
diminished his popularity. They had got used to the idea of Saul confronting their
28

29. enemies on the border. No wonder that he did not know what to do.
5 When Saul saw the Philistine army, he was
afraid; terror filled his heart.
CLARKE, "When Saul saw - He saw from the superiority of his enemies, from the
state of his army, and especially from his own state towards God, that he had every
thing to fear.
GILL, "And when Saul saw the host of the Philistines,.... From the mountains of
Gilboa, where he had pitched his camp:
he was afraid, and his heart greatly trembled; on sight of the numbers of them, and
thinking perhaps of the death of Samuel, and of the loss of David; who was now
among the Philistines, and might possibly fight against him, and for the Philistines,
of which he might be informed; however, he was not with him, and his conscience
might accuse him of various sins he had been guilty of, for which he might fear the
Lord would now reckon with him.
HENRY, "The terror Saul was in, and the loss he was at, upon this occasion: He
saw the host of the Philistines, and by his own view of them, and the intelligence his
spies brought him, he perceived they were more numerous, better armed, and in
better heart, than his own were, which made him afraid, so that his heart greatly
trembled, 1Sa_28:5. Had he kept close to God, he needed not have been afraid at the
sight of an army of Philistines; but now that he had provoked God to forsake him
his interest failed, his armies dwindled and looked mean, and, which was worse, his
spirits failed him, his heart sunk within him, a guilty conscience made him tremble
at the shaking of a leaf. Now he remembered the guilty blood of the Amalekites
which he had spared, and the innocent blood of the priests which he had spilt. His
sins were set in order before his eyes, which put him into confusion, embarrassed all
his counsels, robbed him of all his courage, and produced in him a certain fearful
looking for of judgment and fiery indignation. Note, Troubles are terrors to the
children of disobedience. In this distress Saul enquired of the Lord, 1Sa_28:6. Need
drives those to God who in the day of their prosperity slighted his oracles and altars.
Lord, in trouble have they visited thee, Isa_26:16. Did ever any seek the Lord and not
find him? Yes, Saul did; the Lord answered him not, took no notice either of his
29

30. petitions or of his enquiries; gave him no directions what to do, nor any
encouragement to hope that he would be with him. Should he be enquired of at all by
such a one as Saul? Eze_14:3. No, he could not expect an answer of peace, for, 1. He
enquired in such a manner that it was as if he had not enquired at all. Therefore it is
said (1Ch_10:14), He enquired not of the Lord; for he did it faintly and coldly, and
with a secret design, if God did not answer him, to consult the devil. He did not
enquire in faith, but with a double unstable mind. 2. He enquired of the Lord when
it was too late, when the days of his probation were over and he was finally rejected.
Seek the Lord while he may be found, for there is a time when he will not be found. 3.
He had forfeited the benefit of all the methods of enquiry. Could he that hated and
persecuted Samuel and David, who were both prophets, expect to be answered by
prophets? Could he that had slain the high priest, expect to be answered by Urim?
Or could he that had sinned away the Spirit of grace, expect to be answered by
dreams? No. Be not deceived, God is not mocked.
PULPIT, '1Sa_28:5, 1Sa_28:6
When Saul saw, etc. It is plain from this that the Philistines had not forced their way
up through the Israelite territory; for this was evidently Saul’s first sight of their
forces, and his alarm was caused by finding them so much larger than he had
expected. He therefore in his anxiety enquired of Jehovah, but received no answer,
neither by dreams. He had expected these to be vouchsafed, possibly to himself, but
more probably to some class of prophets (see Jer_23:25, where false prophets claim
to have dreamed, in imitation no doubt of true prophets); but though dreams were
thus recognised as a means for communicating God’s will to man, yet, as Erdmann
well remarks, "a subordinate position is certainly assigned in the Old Testament to
the dream as the medium of the Divine influence on the inner life, which in sleep
sinks into a state of passiveness." Nor by Urim. Though Abiathar after the massacre
of his family had fled to David with the ephod, it is quite possible that Saul may
have had another ephod made, and have set up a fresh sanctuary, perhaps at
Gibeon, with Zadok, of the family of Eleazar, as high priest. This would account for
Zadok being joined with Ahimelech, the son of Abiathar, as one of two high priests
early in David’s reign (2Sa_8:17). It is remarkable, however, that Saul does not
mention the Urim himself in 1Sa_28:15, and very probably it is named here not
because the ephod was actually used, but as enumerating all the various ways by
which men inquired of Jehovah. Nor by prophets. In his dee spair Saul may have
turned to some reputed soothsayer present with the host, but his wilful life had
alienated both priest and prophet from him. And this is the meaning of the passage
in 1Ch_10:14: "Saul enquired not of Jehovah; therefore he slew him." He may have
gone through the form of inquiring, and certainly now would have been glad of an
answer, but his whole mind was determinately set upon carrying out his own
purposes, and he would never permit, after the first year or two of his reign, the
royal prerogative to bend to the will of God.
30

31. ELLICOTT, "(5) He was afraid.—There is no doubt that Saul was discouraged
when he viewed the enemy’s ranks from the eminence of Gilboa. They were far
more numerous than he had expected. But the real reason of his trembling must be
looked for in the consciousness that God had forsaken him. Many of the well-known
Israelite warriors had, during the late events, taken service with his dreaded rival,
David, and David, he knew, was now the vassal of Achish, a Philistine king. We may
imagine Saul, the forsaken of God, as be stood on the white chalk hill of Gilboa,
gazing on the long lines of Philistine tents pitched on the opposite hill of Shunem,
wondering if his old friend was there, with his mighty following, in the division of
Gath.
PETT, "1 Samuel 28:5
‘And when Saul saw the host of the Philistines, he was afraid, and his heart
trembled greatly.’
Surveying the Philistine hosts from his position on Mount Gilboa (and no doubt by
means of scouts) Saul was able to assess the size and weaponry of this massed
Philistine army which clearly meant serious business. He did not like what he saw
and was afraid. He knew that his own army was no match for them in view of their
numbers, their skill in warfare and their superior iron weapons. Thus he was afraid,
and his heart beat loudly. Perhaps he even began to wish that he had David with
him. David was a skilled general and would surely have known what to do. We must
not think that Saul was a coward. It was simply that he recognised the odds against
him. What he needed was the good old-fashioned intervention of YHWH. Indeed he
recognised that otherwise the cause was lost. For a long while now he had relied on a
superficial relationship with YHWH. He had ‘done all the right things’, without
really becoming too personally involved. YHWH had not very often entered his
thoughts, partly because the Philistine menace had not been so great. But now that
he wanted His activity as never before, he was to learn that God could not just be
sidelined and then called on to be available when wanted. Rather He is near to those
who are continually of a humble and contrite spirit (Isaiah 57:15). And that was
what Saul was not. Furthermore such an attitude could not just be manufactured at
any time for the sake of convenience. It was one that had to be developed
6 He inquired of the LORD, but the LORD did
31

32. not answer him by dreams or Urim or prophets.
BARNES, "When Saul inquired of the Lord ... - It is said 1Ch_10:14 that one
reason why the Lord killed Saul, and gave his kingdom to David, was because he
inquired not of the Lord. The explanation of this apparent discrepancy is to be
found in the fact that inquiring of the familiar spirit was positively antagonistic to
inquiring of the Lord. That Saul received no answer - when he “inquired of the
Lord” by dreams, which was an immediate revelation to himself; by Urim, which
was an answer through the high priest clothed in the ephod; or by prophets, which
was an answer conveyed through some seer speaking by the Word of the Lord 1Sa_
22:5 - was a reason for self-abasement and self-examination, to find out and, if
possible, remove the cause, but was no justification whatever of his sin in asking
counsel of familiar spirits.
CLARKE, "The Lord answered him not - He used the three methods by which
supernatural intelligence was ordinarily given: -
1. Dreams. - The person prayed for instruction; and begged that God would
answer by a significant dream.
2. Urim. - This was a kind of oracular answer given to the high priest when
clothed with the ephod, on which were the Urim and Thummim. How these
communicated the answer, is not well known.
3. Prophets. - Who were requested by the party concerned to consult the Lord on
the subject in question, and to report his answer. The prophets at that time
could only be those in the schools of the prophets, which Samuel had
established at Naioth and Gibeah. These were the only successors of Samuel
that we know of.
GILL, "And when Saul inquired of the Lord,.... And this being not done truly and
heartily, nor continued in, it was as if he had not inquired, and especially after he
had inquired of one that had a familiar spirit, as Kimchi observes; for so it is said,
1Ch_10:14,
the Lord answered him not, neither by dreams; which he dreamed himself, from
whence he could not conclude anything relating to the will of God; so the
Targum,"the Lord did not receive his prayer even by dreams;''or by dreamers,
32

33. diviners, who pretended to give answers by dreams:
nor by Urim; there being no priest to consult in this way, Abiathar having fled with
the ephod, in which were the Urim and Thummim, to David, 1Sa_23:9; though some
think that he sent to Abiathar, who was with David, to inquire for him; and others
that he made another ephod with Urim, and appointed another priest to consult by
them; neither of which are probable:
nor by prophets; of which there was a school not far from him, even at Naioth in
Ramah, of which Samuel in his lifetime was president; but neither by the one nor
the other could Saul get an answer from God, who for his sins had departed from
him.
HENRY, "Troubles are terrors to the children of disobedience. In this distress
Saul enquired of the Lord, 1Sa_28:6. Need drives those to God who in the day of
their prosperity slighted his oracles and altars. Lord, in trouble have they visited thee,
Isa_26:16. Did ever any seek the Lord and not find him? Yes, Saul did; the Lord
answered him not, took no notice either of his petitions or of his enquiries; gave him
no directions what to do, nor any encouragement to hope that he would be with him.
Should he be enquired of at all by such a one as Saul? Eze_14:3. No, he could not
expect an answer of peace, for, 1. He enquired in such a manner that it was as if he
had not enquired at all. Therefore it is said (1Ch_10:14), He enquired not of the Lord;
for he did it faintly and coldly, and with a secret design, if God did not answer him,
to consult the devil. He did not enquire in faith, but with a double unstable mind. 2.
He enquired of the Lord when it was too late, when the days of his probation were
over and he was finally rejected. Seek the Lord while he may be found, for there is a
time when he will not be found. 3. He had forfeited the benefit of all the methods of
enquiry. Could he that hated and persecuted Samuel and David, who were both
prophets, expect to be answered by prophets? Could he that had slain the high
priest, expect to be answered by Urim? Or could he that had sinned away the Spirit
of grace, expect to be answered by dreams? No. Be not deceived, God is not mocked.
V. The mention of some things that had happened a good while ago, to introduce
the following story, 1Sa_28:3. 1. The death of Samuel. Samuel was dead, which
made the Philistines the more bold and Saul the more afraid; for, had Samuel been
alive, Saul probably thought that his presence and countenance, his good advice and
good prayers, would have availed him in his distress. 2. Saul's edict against
witchcraft. He had put the laws in execution against those that had familiar spirits,
who must not be suffered to live, Exo_22:18. Some think that he did this in the
beginning of his reign, while he was under Samuel's influence; others think that it
was lately done, for it is spoken of here (1Sa_28:9) as a late edict. Perhaps when
Saul was himself troubled with an evil spirit he suspected that he was bewitched,
and, for that reason, cut off all that had familiar spirits. Many seem zealous against
sin, when they themselves are any way hurt by it (they will inform against swearers
if they swear at them, or against drunkards if in their drink they abuse them), who
otherwise have no concern for the glory of God, nor any dislike of sin as sin.
33

34. However it was commendable in Saul thus to use his power for the terror and
restraint of these evil-doers. Note, Many seem enemies to sin in others, while they
indulge it in themselves. Saul will drive the devil out of his kingdom, and yet
harbour him in his heart, by envy and malice.
K&D, "1Sa_28:6
In his anxiety he inquired of the Lord; but the Lord neither answered him by
dreams, nor by Urim, nor by prophets, that is to say, not by any of the three media
by which He was accustomed to make known His will to Israel. ‫ָה‬‫ו‬ֹ‫יה‬ַ‫בּ‬ ‫ל‬ ַ‫א‬ ָ‫שׁ‬ is the term
usually employed to signify inquiring the will and counsel of God through the Urim
and Thummim of the high priest (see at Jdg_1:1); and this is the case here, with the
simple difference that here the other means of inquiring the counsel of God are also
included. On dreams, see at Num_12:6. According to Num_27:21, Urim denotes
divine revelation through the high priest by means of the ephod. But the high priest
Abiathar had been with the ephod in David's camp ever since the murder of the
priests at Nob (1Sa_22:20., 1Sa_23:6; 1Sa_30:7). How then could Saul inquire of
God through the Urim? This question, which was very copiously discussed by the
earlier commentators, and handled in different ways, may be decided very simply
on the supposition, that after the death of Ahimelech and the flight of his son,
another high priest had been appointed at the tabernacle, and another ephod made
for him, with the choshen or breastplate, and the Urim and Thummim. It is no proof
to the contrary that there is nothing said about this. We have no continuous history
of the worship at the tabernacle, but only occasional notices. And from these it is
perfectly clear that the public worship at the tabernacle was not suspended on the
murder of the priests, but was continued still. For in the first years of David's reign
we find the tabernacle at Gibeon, and Zadok the son of Ahitub, of the line of
Eleazar, officiating there as high priest (1Ch_16:39, compared with 1Ch_6:8 and
1Ch_6:53); from which it follows with certainty, that after the destruction of Nob by
Saul the tabernacle was removed to Gibeon, and the worship of the congregation
continued there. From this we may also explain in a very simple manner the
repeated allusions to two high priests in David's time (2Sa_18:17; 2Sa_15:24, 2Sa_
15:29, 2Sa_15:35; 1Ch_15:11; 1Ch_18:16). The reason why the Lord did not answer
Saul is to be sought for in the wickedness of Saul, which rendered him utterly
unworthy to find favour with God.
BENSON, "1 Samuel 28:6. When Saul inquired of the Lord — This seems to
contradict what is affirmed 1 Chronicles 10:14, that he did not inquire of the Lord,
which is assigned as the reason why the Lord slew him. But Rabbi Kimchi, and
others, thus reconcile these two places. That since he did not continue to inquire of
him, but went to a diviner, it was all one as if he had not inquired at all; for he did it
faintly, coldly, and indifferently. A learned Jew, Samuel Laniado, remarks here:
“He whose heart is perfect with God, lifts up his eyes unto him, and fixes them on
him; hoping in him, though he doth not presently hear him; and perseveres in his
expectation and confidence, firmly setting a resolution to wait upon him. But so did
34

35. not Saul, who was remiss and negligent, saying in his heart, If God will not hear me,
I will go and consult a familiar spirit.” The Lord answered him not — Nor is it to be
wondered that he should not answer a man of such a disposition. Neither by
dreams — By which perhaps he prayed that God would inform him. Nor by
Urim — It appears by this, that, Abiathar having fled to David and taken the ephod
with him, Saul had set up another high-priest, and made an ephod in imitation of
the sacred one, not considering the peculiar sanctity of that which God had
appointed, and by which alone he had promised to manifest himself. Nor by
prophets — A school of whom, no doubt, was still remaining at Ramah, over which
Samuel had presided.
ELLICOTT, " (6) And when Saul enquired of the Lord.——The question has been
asked, How was the enquiry made? for since the massacre at Nob, the high priest,
or, at least, the priest in possession of the sacred ephod and the breastplate, with the
Urim and Thummim, was, we know, in the camp of David, and we shall soon hear of
a solemn use being made of the sacred gems. (See 1 Samuel 30:7-8.) It has been
suggested by eminent Biblical scholars that after the murder of Ahimelech and the
flight of Abiathar to David, Saul removed the national Sanctuary from desecrated
Nob, and established it at Gibeon, where, during the first year of David’s reign, we
find the Tabernacle, with Zadok, son of Ahitub, of the house of Eleazar, acting as
high priest—probably placed in that office by Saul. This would account for the
frequent reference in the time of David to two high priests, Zadok and Abiathar:
Zadok, the high priest appointed by Saul, for a considerable period alone in charge
of the Tabernacle; and Abiathar, who fled from Nob with the ephod and the sacred
Urim, acknowledged by David as high priest, when the kingdom was restored
eventually under one head. These two seemed to have divided the honours and
responsibilities of the high priesthood. (See 2 Samuel 8:17; 2 Samuel 15:24; 2
Samuel 15:29; 2 Samuel 15:35; 1 Chronicles 15:11; 1 Chronicles 18:16.)
This Zadok, we may assume, “enquired” for Saul:·some suppose by means of an
ephod made in imitation of the ancient breastplate with the Urim in possession of
Abiathar; but, as may be readily imagined, no response was received. It is also likely
enough that some “prophets”—so called—trained, not improbably, in the school of
Samuel, were present with Saul. These, too, of course, received no Divine message,
either by voice or in dreams.
PETT, "1 Samuel 28:6
‘And when Saul enquired of YHWH, YHWH did not answer him, neither by
dreams, nor by Urim, nor by prophets.’
Saul turned in desperation to YHWH, because he had nowhere else to turn. He
‘enquired of YHWH.’ He did it by every known means, but none worked. None of
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36. his dreamers and visionaries could have the right dreams. When he consulted the
Urim and Thummim through the high priest and the ephod he obtained the
message, ‘No answer’. The lot went against him. Even the prophets whom he called
on informed him that they had no message from YHWH. Saul grew desperate. If
only, he thought, Samuel had been here. He would have been able to obtain a word
from YHWH. He would have known what to do.
We inevitably feel sorry for Saul. But we must recognise that he had chosen his own
way, and when rebuked had shrugged off the rebuke rather than turning in deep
repentance towards YHWH. He had also refused to become reconciled with Samuel,
even though he had had a secret admiration for him and had feared to act against
him. He had thus chosen his own road. Now he was to discover that he was on the
road to destruction. He was to learn that, ‘God is not mocked. What a man sows,
that will he also reap’ (Galatians 6:7).
Indeed the darkness in which he found himself was so intense that his thoughts
turned to the forbidden way. Perhaps, he thought, if he consulted a necromancer he
could get in touch with Samuel. Surely Samuel, who had once been his mentor,
would be able to help him. The very fact that he could think in this way was an
indication of the condition of his heart. It was typical of Saul’s religion. When it
appeared to fail he did not turn in genuine repentance towards YHWH. Rather he
tried some other method to get round it. His view was that YHWH could be
manipulated. And he was to learn that he was wrong.
7 Saul then said to his attendants, "Find me a
woman who is a medium, so I may go and inquire
of her."
"There is one in Endor," they said.
BARNES, "Enquire - A different word from that in 1Sa_28:6, though nearly
synonymous with it. It is more frequently applied to inquiry of a false god, as e. g.
2Ki_1:2; Isa_8:19; Isa_19:3.
En-dor (see Jos_11:2 note) was seven or eight miles from the slopes of Gilboa, on
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37. the north of little Hermon, where the Philistines were encamped; so that Saul must
have run great risks in going there.
CLARKE, "Seek me a woman that hath a familiar spirit - Literally, Seek me a
woman, ‫אוב‬ ‫בעלת‬ baalath ob, the mistress of the Obidiah or Pythonic spirit - one
who had a familiar spirit, whom she could invoke when she pleased, and receive
answers from him relative to futurity.
Strange that a man, who had banished all such from the land, as dangerous to the
state, as impostors and deceivers, should now have recourse to them as the only
persons in whom he could safely put his confidence in the time in which Jehovah
had refused to help him!
At En-dor - This was a city in the valley of Jezreel, at the foot of Mount Gilboa,
where the army of Saul had now encamped.
GILL, "Then said Saul unto his servants,.... That waited upon him, to some of them,
to such as he could place most confidence in to keep a secret; perhaps only the two
after mentioned:
seek me a woman that hath a familiar spirit, that I may go to her, and inquire of
her; that was mistress of the bottle, a ventriloquist, that spoke out of her belly, or
seemed to do; who had the spirit of Python or divination, conversed with the devil,
and by his assistance pretended to bring up a dead person, and thereby foretell
things to come; See Gill on Deu_18:11; a woman is pitched upon, because such were
most addicted to those wicked arts, and being of the weaker sex, were more easily
imposed upon by Satan; and Saul showed himself to be as weak, to seek after such
persons; but being left of God, he acted the part of a mad man, as well as of a bad
man:
and his servants said to him, behold, there is a woman that hath a familiar spirit at
Endor; a city in the tribe of Manasseh, of which see Jos_17:11; it was not far from
Gilboa. Mr. Maundrell speaks (c) of it as near Nain, at the foot of Mount Hermon;
and turning, a little southward, he says, you have in view the high mountains of
Gilboa. It is a tradition of the Jews (d) that this woman was the mother of Abner,
the wife of Zephaniah; some say her name was Zephaniah; but, as Abarbinel
observes, if so she would have known Saul, and also Saul would have known her,
and what she was, if, as they say, she was spared because of her relation to him; nor
needed he to have inquired of his servants for such a woman.
HENRY, "Here, I. Saul seeks for a witch, 1Sa_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
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