Though we should not read more into this text than what is recorded, and refrain from building an entire theological system on one passage, students of the Scriptures look to chapter 28 to answer probing questions pertaining to death and the afterlife.
Was Samuel in Sheol? Is a medium an appropriate intermediary between the divine and the human worlds? Is necromancy efficacious? Possibly the most puzzling question: When the witch of En-Dor performed her séance recorded in 1 Samuel 28, whom did she “bring up from the dead?” Was it Samuel himself or was it a demon impersonating the venerated prophet?
For nearly three millennia Hebrew and Christian scholarship have been hotly debating this controversial issue. To this day, both sides have reputable proponents and evidence worthy of strong consideration. Even as the “great minds” have divided over this issue, I have discovered one respected theologian who has printed support for both positions!
I will tell you that it is my own conviction that it was not Samuel, but it was a demon impersonating Samuel, and that this medium simply conjured up a demon impersonator.
The text clearly indicates that Samuel, not an apparition, was evident to the eyes of the medium. God miraculously permitted the actual spirit of Samuel to speak.
As we study this difficult passage, hopefully the chart below will assist you in your approach to this passage without getting sidetracked from the main issues in the text. Who did the witch of En-Dor bring up from the dead? Regardless of your decision, we must all agree that that some mystery will always surround our understanding of the afterlife…at least for now.
| The Prophet Samuel Himself | A Demon Impersonating Samuel | |
| Biblical
evidence from the immediate context (1):
|
The account claims that the event here is historical and clearly calls the spirit, “Samuel” (28:14-16, 20) | |
| Biblical evidence from the immediate context (2): | Since the witch was startled when she saw Samuel it indicates that this was an unusual occurrence, one much different than the demonic spirits she was accustomed to experiencing (28:12) | Maybe she was startled because she was a fraud and not accustomed to seeing anything. Maybe she was surprised at the different appearance of Samuel or her inability to control the situation |
| Biblical evidence from the immediate context (3): | Saul heard Samuel speaking (28:15-19) | Saul himself never saw Samuel. He depended on the trustworthiness of the witch (28:12-14) |
| Biblical evidence from the immediate context (4): | Saul humbly fell prostrate before the apparition. Would Saul, who knew Samuel well, be this deceived by a demonic impersonation (28:14)? | Demons can perform remarkable signs (Rev. 16:14). “Even Satan disguises himself as an angel of light” (2 Cor. 11:14) |
| Biblical evidence from the immediate context (5): | Samuel was God-focused in his words, mentioning the “LORD” seven times (28:16-19) | “The demons also believe and shudder” (Jas. 2:19; cf. Mk. 1:24; 3:11; Lk. 4:41; Ac. 16:7) |
| Biblical
evidence from the broader context:
|
God’s purpose was not to answer Saul’s question (28:15), but rather to pronounce judgment (28:16-19) | God made it clear that He was no longer talking to Saul by any means (15:22-29; 28:6). Can a witch thwart the word of God? |
| Theological
evidence regarding theology proper:
|
God made an exception and permitted Samuel to speak on this occasion | Would God
grant a request that consults a witch to bring up a dead prophet?
|
| Theological
evidence regarding bibliography:
|
Would God give credibility to a practice He clearly forbids in His written word (Dt. 18:10-11; Lev. 1:31; 20:6)? Additionally, the KJV of 1 Chronicles 10:13-14 identifies that Saul was speaking to a spirit, not Samuel | |
| Theological
evidence regarding demonology:
|
Everything
in this event is accurate showing no indication that it came from the “father
of lies.” Additionally, most demonic reports present “good tidings” and not
tragic events (like the death of Saul and his sons – 28:19). Also, can demons
predict the future?
|
Demons are quite capable of impersonation and knowing specific details. And the fact that much additional information is not presented makes us more suspicious that this was actually Samuel |
| Theological
evidence regarding the last state (1):
|
Revelation regarding the afterlife was very limited in the Old Testament times. Sheol was viewed as the invisible world of all departed souls (“the grave”). Only in a specific contextual sense does this place refer to hell | Both Saul and the witch sought to bring Samuel “up” from the grave (28:13-15) and not “down” from Paradise where the true Samuel would have been |
| Theological
evidence regarding the last state (2):
|
Elijah and Moses were permitted to return from the dead and make a visible appearance at the Transfiguration (Mt. 17:3) | The Bible teaches that we cannot crossover once we reach our final destination (Lk. 16:22-31) |
| Practical
evidence regarding biblical application:
|
Even if Samuel were permitted to speak, this was the exception that proves the rule. Looking at what happened to Saul proves why it is never right to disobey God’s word | Would God want people to use this passage to justify witchcraft in seeking to contact departed saints? |