The passage we are meditating on today is found in the book of 1 Samuel, chapter 28. For lack of time, I will not read it, I will simply summarize it for you. It recounts the tragic story of King Saul, who, desperate and abandoned by God, goes to consult a medium to contact the prophet Samuel, who is already dead.
This account raises many questions about the limits of magic, divination, and our relationship with the dead. But above all, it reveals the dangers of pride and disobedience. For this is truly Saul's original sin: pride.
Let us briefly recall the context. Saul was anointed as the first king of Israel, but he gradually strayed from God's commandments. In particular, he disobeyed God's order to wipe out the Amalekite people.
For this sin, he is rejected by the Lord, who signifies through Samuel that He is withdrawing His royal favour from Saul and his dynasty, and that He has chosen another king, David. Eaten up by bitterness and jealousy, Saul will spend the rest of his reign pursuing David to retain his throne. It is in this context of revolt against the divine word that Saul, seeing the Philistine army approaching, decides to go and consult a medium at En-dor.
Brothers and sisters, let us meditate on the sin of Saul and its tragic consequences. Number I. The Pride of Saul Saul was a man chosen by God, anointed to be king, endowed with many gifts and talents.
But little by little, pride and disobedience corrupted his heart. He did not completely destroy the Amalekites, as God had commanded him, preferring to keep the plunder and spare the king (1 Samuel 15:9). This act of disobedience greatly displeased the Lord.
When Samuel tells Saul that God has withdrawn His favour from him because of his disobedience, Saul admits to having sinned, but seems more concerned with appearances than true repentance (1 Samuel 15:24-25). God clearly signifies His rejection when He tears Samuel's mantle, associating it with Saul’s royal mantle (1 Samuel 15:27-28). But Saul continues to reign and wear the royal ornaments, as if nothing had happened.
His pride shows through in his refusal to accept the divine sentence and humbly submit. He prefers to cling to his power rather than obey God. Is this not a common flaw of man: stubbornly persisting in his own way rather than admitting his wrongs?
Number II. The Disobedience of Saul In addition to pride, Saul's sin lies in disobedience. God had given him clear orders regarding the destruction of the Amalekites, enemies of Israel.
But Saul did not fully obey. He spared King Agag when God had commanded everything to be destroyed (1 Samuel 15:9). He kept the best of the plunder - sheep, oxen - instead of destroying everything (1 Samuel 15:9).
Facing Samuel, he minimizes his sin, claiming to have only kept the best of the plunder to offer sacrifices to the Lord (1 Samuel 15:15). This is a serious breach of divine authority. Saul prefers to follow his own voice rather than fully obey God's command.
His disobedience will lead to his rejection by the Lord. My friends, do we fully obey the Lord's commandments? Or do we sometimes try to circumvent certain aspects that displease us, justifying ourselves nicely?
Let us pray for total and joyful obedience to God's will. Number III. Saul's Revolt Against Divine Authority After Samuel notified him of God's rejection, Saul could have accepted this sentence with humility, repented, and served faithfully to the end of his days.
But he chose another path: that of revolt against God's authority. He continues to rule as if nothing had happened, even though God had withdrawn His royal favour. He pursues David, the king anointed by the Lord, instead of submitting to the divine plan.
In our passage, he goes so far as to consult a medium, something the Law strictly forbids (Leviticus 19:31, 20:6). Saul thus sinks into a logic of revolt against God, seeking to cling to his throne against all odds. Instead of repenting, he sinks deeper into sin.
What sadness! Let us pray for our leaders, that they may govern with wisdom and humility. Number IV.
The Tragedy of Divine Abandonment The Lord's rejection of Saul is definitive. God withdraws His Spirit from him and no longer answers him (1 Samuel 28:6). Deprived of the divine presence, Saul sinks into anguish and despair.
Abandoned by God, he is also abandoned by Samuel, his counsellor, who dies. Even prayer no longer works: "Saul inquired of the LORD, but the LORD did not answer him" (1 Samuel 28:6). He is also abandoned by men: no one wants to help him contact Samuel.
Bereft of any divine or human recourse, consumed by fear, Saul commits the unpardonable by going to consult a medium, which the Law forbids. What a tragedy is this gradual abandonment that leads Saul to the threshold of idolatry! Beloved, let us always remain close to God, fearing above all to be abandoned to ourselves!
For without divine grace, we are capable of the worst. Number V. The Tragic Dialogue with Samuel The scene where Saul dialogues one last time with Samuel is poignant.
Samuel tells him again of his impending doom, and that of Israel. "Why have you disturbed me by bringing me up? " Samuel seems here to reprimand Saul for his sin of necromancy (1 Samuel 28:15).
He reminds him that God has taken away his kingdom because of his disobedience (v. 17-18). He announces the defeat of Israel and the imminent death of Saul and his sons (v.
19). Saul collapses to the ground, struck by these words. His disobedience will have tragic consequences not only for him, but for the whole people.
Let us pray for our current leaders, that they may govern with wisdom and justice. May this sad episode in Israel's history lead us to humility and obedience! Let us beware of allowing pride to corrupt our hearts as it did Saul's.
Let us remain always submitted to divine authority, even when it contradicts our desires. In these uncertain times, let us not allow ourselves to be gripped by fear and despair, as Saul did. Let us keep our eyes fixed on the Lord, our rock and deliverer.
He exhorts us: "Fear not, for I am with you; be not dismayed, for I am your God. I will strengthen you, yes, I will help you, I will uphold you with My righteous right hand. " (Isaiah 41:10).
May God keep us in His grace and in obedience to His Word! The scene reported in 1 Samuel 28, where King Saul consults a medium at En-dor to speak with the prophet Samuel, who died 2 years earlier, raises many complex exegetical questions. Some consider that Samuel was truly raised from the dead by the magic of this woman.
Others think it is a trick or ruse, with Samuel not really being present. Let us examine the main arguments put forth in this debate. To begin, here are the arguments in favour of a real evocation of Samuel: The text seems to unambiguously indicate that Samuel appears and speaks to Saul.
"Samuel said to Saul" (v. 15). The text does indeed use the name Samuel, not an evasive circumlocution.
Samuel rebukes Saul for having "brought me up", that is, brought back from the abode of the dead (v. 15). Saul bows his face to the ground in a sign of respect, certainly recognizing Samuel (v.
14). Then, Samuel's prophecy announcing the defeat of Israel comes true (chapter 31). Some see this as proof of the authenticity of this apparition.
God would have exceptionally and temporarily authorized this evocation, to transmit a message to Saul. Besides, the text specifies that "Samuel said to Saul" and not the medium. Finally, the fact that the Law prohibits necromancy does not necessarily prevent God from acting exceptionally in this specific case.
The prohibition does not limit divine power. Now the arguments against a real evocation of Samuel: The Law of Moses strictly forbids necromancy (Leviticus 19:31; 20:27). It would be surprising for God to act directly to cooperate with a practice that He condemns.
Moreover, some indications in the text suggest that Samuel's appearance is an imposture: the sorceress first tries to conjure up Samuel in the usual way ("I will bring up for you the one you request", v. 11). But frightened upon recognizing Saul, she cries out "You are Saul!
" (v. 12). Her surprise shows she did not expect this visit.
The narrator specifies that "Saul perceived that it was Samuel" (v. 14). But perhaps he is mistaken?
The text could use Samuel's name for ease of speech, to refer to a deceptive supernatural apparition taking on the prophet's traits. Some terms used ("gods who come up from the earth", v. 13) refer to the vocabulary of forbidden spiritualistic practices.
Finally, if Samuel had truly been summoned by God, he certainly would have reproached Saul for the sin of necromancy, yet he does not. However, a third argument has been made: that this was a deceptive apparition permitted by God. A third way is to say that Samuel was not truly raised from the dead, but that God exceptionally allowed a deceptive apparition to transmit His message to Saul.
This hypothesis makes it possible to reconcile the passages where "Samuel" speaks and acts, with the biblical rejection of necromancy. It understands the general prohibition of the Law and God's specific action in this account. This complex passage calls for the utmost exegetical caution.
While it seems difficult to categorically state that Samuel was truly summoned by the medium, the hypothesis of an exceptional divine permission of a deceptive apparition deserves serious consideration. In any case, the core message of the text remains: by engaging in necromancy, Saul commits a grave sin showing that he is abandoned by God. The exact form the apparition takes matters less than the meaning: Israel has lost its legitimate king, now given over to the occult.
Let us pray for our leaders, that they may never stray from the divine will by engaging in forbidden practices. Let us ask for wisdom to understand what God expects of us and obey Him out of love. Let us now analyse the hypothesis predominantly retained in the Christian world and the exegetical possibility that seems most plausible.
Among the various interpretations proposed to understand Saul's consultation of the medium at En-dor in 1 Samuel 28, the hypothesis that finds the most resonance in the Christian world is that of a deceptive apparition exceptionally allowed by God. Let us examine the reasons why this reading is majority, and why it constitutes the most satisfactory exegetical possibility. The idea that Samuel was not really raised from the dead, but that God temporarily authorized a deceptive supernatural apparition, is found among many Christian exegetes and theologians through the ages.
The Church Fathers like John Chrysostom and Jerome already mention it. For them, the dead Samuel cannot really appear, but God uses a stratagem to convey His message. In the Middle Ages, Thomas Aquinas takes up this hypothesis: "Such an apparition was produced not by the sorceress's art, but by a demonic illusion with divine permission.
" In modern times, the great Reformer Calvin also adopts this point of view. He speaks of an "imaginary spectre", a "diabolical illusion" willed by God. This interpretation remains majority among contemporary exegetes, whether Catholic (X.
Léon-Dufour), Reformed (A. Chouraqui) or Evangelical (W. Kaiser).
We can see a remarkable consistency throughout Church history regarding this reading of the passage. The main reason is that it resolves the exegetical tensions of the text. The idea of an exceptional divine permission of an illusory apparition makes it possible to reconcile the elements that seem to indicate a real appearance of Samuel, and the strong arguments against that possibility.
It explains the passages where Samuel speaks and acts, without postulating a real evocation contrary to the Law. It accounts for the medium's surprise, as she probably expected only a usual illusion. It corresponds to the biblical firm rejection of magic and necromancy, while allowing for the possibility of a particular divine action.
It sheds light on the fact that God no longer answers Saul while still transmitting a message to him via this apparition, and it justifies the absence of rebuke for necromancy in Samuel's words. This reading thus makes it possible to articulate the different problematic aspects of the text coherently, where other hypotheses cannot resolve all the tensions. The exegetical possibility of an exceptional divine permission of an illusory apparition is the most satisfactory for understanding this bewildering episode.
It gives full weight to the main theological message of the text: the tragic rupture between Saul and God leading to the drama of necromancy. It fits perfectly with the biblical conception of the relationships between magic, illusion, and divine permission. God sometimes uses human deception to convey his oracles (Micah 2:11 "If a man should go about and utter vain and deceptive words, saying, ‘I will preach to you of wine and drink,’ he would be the preacher for this people!
” Ezekiel 14:9 “And if the prophet is induced to speak anything, I the Lord have induced that prophet, and I will stretch out My hand against him and destroy him from among My people Israel. ”). It best corresponds to all the exegetical data of the passage and the way Scripture speaks of death and spirits.
And finally, theologically, it articulates the absolute prohibition of necromancy and possible divine exception, authority of the Law and freedom of the Spirit. The hypothesis of a divine permission of an illusory apparition presents itself as the most balanced reading, and the one most likely to shed light on this complex narrative, with its many dimensions. Let us pray to the Lord to grant us His Spirit of wisdom, to probe His Scriptures in faith and humility.
May His Word be a lamp to our feet and a light to our path. Amen! Two questions then come to mind.
The first: what does the Bible teach about what happens when someone dies? Several things. First, that the body returns to dust, and the spirit returns to God.
"Then the dust will return to the earth as it was, And the spirit will return to God who gave it. " (Ecclesiastes 12:7). "In the sweat of your face you shall eat bread till you return to the ground, for out of it you were taken; For dust you are, And to dust you shall return.
” (Genesis 3:19). Second, that the dead are unconscious, they no longer praise God. "For the living know that they will die; But the dead know nothing, and they have no more reward, For the memory of them is forgotten.
" (Ecclesiastes 9:5). "The dead do not praise the Lord, nor any who go down into silence. ” (Psalm 115:17).
Third, that they reside in the abode of the dead, a place of silence. "Will You show wonders to the dead? Shall the dead arise and praise You?
" (Psalm 88:10). "Whatever your hand finds to do, do it with your might; for there is no work or device or knowledge or wisdom in the grave where you are going. " (Ecclesiastes 9:10).
Fourth, that Jesus Christ holds the keys of death and of the abode of the dead. "I am the First and the Last. I am He who lives, and was dead, and behold, I am alive forevermore.
Amen. And I have the keys of Hades and of Death. " (Revelation 1:17-18).
In summary, the Bible clearly teaches that in death, the body returns to dust and the spirit returns to God. The dead are unconscious and reside in the abode of the dead awaiting the final resurrection by Christ. Second question: from a biblical perspective, can sorcerers or mediums really communicate with the dead?
There are 3 things to know: Number 1. The Bible severely condemns sorcery and necromancy. The Law of Moses strictly forbids these practices: “You shall not permit a sorceress to live.
" (Exodus 22:18). “There shall not be found among you anyone who makes his son or his daughter pass through the fire, or one who practices witchcraft, or a soothsayer, or one who interprets omens, or a sorcerer, or one who conjures spells, or a medium, or a spiritist, or one who calls up the dead. ” (Deuteronomy 18:10-12).
“A man or a woman who is a medium, or who has familiar spirits, shall surely be put to death. ” (Leviticus 20:27). These verses clearly show that such practices are an abomination in God's eyes.
Number 2. The dead cannot communicate with the living. Several biblical passages indicate that communication from the dead to the living is impossible: “He shall never return to his house, nor shall his place know him anymore.
” (Job 7:10). “His sons come to honour, and he does not know it; They are brought low, and he does not perceive it. ” (Job 14:21).
The dead reside in the abode of the dead, from which they cannot return or communicate. Number 3. Biblical accounts of apparitions of the dead are exceptional.
The rare cases of apparitions of the dead (Samuel, Moses, and Elijah to Christ, etc. ) are direct interventions of God. They do not denote mediums' ability to conjure up spirits.
Thus, from a biblical perspective, it is absolutely impossible for sorcerers or mediums to contact the dead. Any invoking of spirits comes either from imposture or demonic intervention. God alone holds the keys of death and life.
Beyond the best-known aspects of the story of Saul's consultation of the medium at En-dor in 1 Samuel 28, there are rarely explored dimensions that deserve reflection. In particular, this passage raises fascinating questions about the nature of the afterlife, the relationship with the dead, and the spiritual meaning of this episode. This intriguing story gives us some rare glimpses into the abode of the dead in the Old Testament.
First, the idea of an underground place where the deceased reside transpires through the expression "bring me up" used by Samuel (28:15). The dead seem to dwell in the depths of the earth. However, some exegetes think this expression refers rather to disturbing Samuel's rest.
In any case, we catch a glimpse of the idea of an abode for the departed. In addition, this abode seems rather sad and silent. Samuel asks, "Why have you disturbed me by bringing me up?
" (28:15). Death appears as a repose that should not be troubled. Yet Samuel retains a certain consciousness and ability to speak after death, even if these depend here on a particular divine intervention.
This story thus reveals scattered fragments about the Old Testament afterlife. Many mysteries remain. .
. which will only be fully illuminated in Christ! This passage illustrates the recurring temptation to want to contact the spirits of the deceased, to find counsel and comfort.
Necromancy probably responded to the anguish of no longer being able to communicate with departed loved ones. But it represents a tragic dead end. For it means not accepting the separation that death imposes, and not trusting in God.
The episode also shows the danger of wanting to "bring back" those who have left. The rest of the dead must not be disturbed. Grieving consists in accepting to let them go.
Only Christ the conqueror of death will allow us to find our loved ones again in the resurrection, while respecting the Creator's mysterious plan. Beyond the letter, this story has a powerful spiritual significance. The downfall of Saul illustrates the tragic decline of one who turns away from God.
Abandoned by the Lord, he sinks into occultism. His dialogue with Samuel symbolizes the fruitless nostalgia for the past, when God is making all things new. Saul clings to the remnants of a bygone reign.
This episode marks the end of an era, with the painful but necessary transition to the reign of David, a figure of Christ. True hope lies not in appealing to the dead, but in the advent of the coming Kingdom of God. Jesus invites us to walk forward, not backward.
In these uncertain times, let us resolutely turn towards the glorious future promised by the Lord, and towards eternal life in Christ. The Spirit exhorts us: "Forgetting those things which are behind and reaching forward to those things which are ahead! " May we meditate on this story with wisdom and draw spiritual fruits for our walk today.
What warnings then does the episode of the medium of En-dor hold for the Christian today? And what lessons can we draw from it? The tragic story of Saul's consultation of the medium contains powerful warnings and teachings for us Christians today.
Meditating on this passage in the light of the Word will allow us to grow in wisdom and faithfulness to God. First, this story seriously warns us against any temptation to resort to occult practices forbidden by Scripture. Like Saul, we can go through phases of despair where, cornered, we contemplate the worst.
Saul tragically finds himself alone and isolated in his disobedience. He has severed his relationship with God and with the prophet Samuel. This isolation makes him vulnerable to the temptation of the occult.
Let us remember the importance of Christian fellowship that keeps us on the right path. It is profound despair that drives Saul to consult the medium when he feels lost and abandoned. Let us learn to recognize the warning signs of despair in ourselves and others, to react in time.
Listening and Christian support are essential. Let us pray to never have the crazy idea of consulting mediums, fortune-tellers, and other soothsayers. Paul exhorts us: “Have no fellowship with the unfruitful works of darkness” (Eph.
5:11). Let us flee these practices like the plague! They attract demonic powers and distance us from God.
Sometimes, faced with present challenges, we idealize the past, as Saul longed for Samuel. The devil can exploit this nostalgia to push us to contact the dead. Let us firmly resist him!
The Lord calls us to hope in the future He is preparing. Saul wanted to find comfort with Samuel. But true consolation comes from the Holy Spirit, not from deceitful spirits (2 Corinthians 1:3-4).
Even in the blackest night, let us hold fast in prayer and the Word of life. The Lord will not forsake His child. From a spiritual point of view, Saul's story warns us against any wandering far from the Lord's ways.
Like Saul, we go through crises of confidence where we are tempted to give up everything. Let us pray to persevere in faith, even when all seems lost. “He who endures to the end shall be saved” (Matthew 24:13).
Saul lapses into a form of idolatry by consulting the medium. Let us be vigilant! A wounded Christian who strays from God can fall into the deadly traps of the esoteric, cults or resurgent paganism.
By refusing to destroy Amalek, Saul had already disobeyed God and lost His favour. Despite the gravity of Saul's sin, God still deigns to address a word of warning to him through Samuel's apparition. This shows that even in the most extreme wandering, the Lord never completely closes the door of mercy and repentance.
Let us be watchful in total obedience to the Word, so as not to open the door to temptation. In conclusion, meditating on this episode teaches us several essential lessons. This account confirms God's absolute disapproval of any communication with the world of the dead.
Let us pray that such abominations disappear from our midst. Even the occult arts do not compel God to speak or act. His will remains sovereign in all things.
The dead belong to another world. Let us accept this painful reality rather than vainly trying to bring them back among us. The more Saul sinks into disobedience, the more he sinks into occultism.
The lesson is clear: if we open the door to sin, evil forces will eventually enter. The temptation of divination lies in an unhealthy desire to know the future by arrogating to oneself a power that belongs only to God. Let us learn to trustingly rely on the Lord for things to come, whatever they may be.
May these reflections help us to ever better probe the Scriptures to extract the honey of divine wisdom! May the Holy Spirit preserve us from any dark seduction and revive in our hearts the hope of the resurrection! “Watch, stand fast in the faith, be brave, be strong.
Let all that you do be done with love. ” (1 Corinthians 16:13-14). Amen!
