- Introductory guidance
- The Good, the Bad and the Ugly (4-part series)
- National (In)security (6-part series)
If you are just joining the Mythbuster series, here is where we have been thus far:
Today's session should take between 45 minutes to an hour.
So, as usual, find a quiet space. Sit down and take a few breaths.
Ready? Let's begin...
Section one. The Medium and the Message.
OK, let's read 1 Samuel 28:1-12, then click back here.
The pace of the narrative picks up here as the gathering of forces for battle casts a shadow across the lives of our characters. Now that David is a vassal of a Philistine chieftain, is he going to fight against Israel in this war? The tension rises for the reader, but we are quickly carried off into the further and final obsessive quest of Saul for divine guidance.
The text introduces Saul's continued quest for divine guidance with a note that Samuel had died, and that previously - although unbeknownst to us - Saul had banished the practice of necromancy and driven mediums "from the land" or in this case, "underground". It's interesting to note that although the Hebrew literally says that "Saul had taken away 'obot and yidde'onim from the land," the translations are usually, "...ghosts and familiar spirits," spooky, huh? Gensenius' Lexicon gives us an understanding of 'obot, which is plainly translated as "container of water" but in context would pertain to one who evokes the dead by power of incantations or magical songs in order to give answers or tell the future. Gensenius specifically says that 'obot "specially, it denotes - (a) a python, or a soothsaying daemon, of which these men were believed to be possessed; Lev. 20:27..."a man or woman when a python is in them;" the picture - like an empty bottle filled with water - is of the person being filled with the daemon spirit and that the spirit enters their soul and unites with it. The yidde'onim were basically the spirits of divination.
Robert Alter explains all this talk of ghosts and spirits: "The two Hebrew terms, 'ovot and yid'onim, are generally paired, and both refer to the spirits of the dead. (The latter is derived from the verbal root y-d-', "to know," and so prepares the way for the reappearance of the theme of [withheld] knowledge that has been stalking Saul from the beginning of his story.) The ghosts and familiar spirits are linked metonymically with the necromancers who call them up - it is the latter who of course would have been the actual object of Saul's purge - but the terms themselves primarily designate the spirits...necromancy in the ancient Hebrew world is conceived not as mere hocus pocus but as a potentially efficacious technology of the realm of spirits which, however, has been prohibited by God, Who wants no human experts interfering in this realm."
Yet Saul is not to be denied this time, as his drought from YHWH even as our text says he inquired of YHWH but was answered...neither by dreams nor by Urim nor by prophets; thus he orders his men to seek out a medium. Notice the leitmotif of clothing again, Saul changes his clothes to disguise himself. Alter notes that this disguise of Saul is the unwitting symbolic gensture in that it is the penultimate instance of Saul divesting himself again of royalty and kingship.
The Hebrew word for medium is interesting: 'eset 'ob, which is translted by some as ghostwife. This marriage/relational language goes back to the Hebrew word-picture of being filled and united in your soul with this spirit; thus the relational language of marriage is used to tease out the depths at which she has joined herself with the spirits.
Thus, Saul is so desperate and has sunk to such depths that he disguises himself and by night rendevous he seeks out the shade of Samuel.
Now, let's read 1 Samuel 28:13-25, then return here.
Check out this dramatic "witch of endor" scene from a movie:
[did you notice that the voice of Samuel was that of Leonard Nimoy of Star Trek fame?]
I think Gleason Archer's comments on this episode are helpful for us, when asked what took place here, Archer says: "There is little doubt that satanic powers are able to produce illusionary images and communicate with the living by this means. Such "lying wonders" (2 Thess. 2:9) are part of the Devil's stock in trade. On the other hand, it certainly lies within God's power as well to present an appearance for the purpose of conveying His message by a special revelation. The oracle delivered by this shade or apparition sounded like an authentic message from God, with its announcement of doom on the guilty, unfaithful king. It even sounded like something Samuel himself would have said, had he remained alive after the massacre of Ahimelech and the priests of Nob (1 Sam. 22:11-19). Therefore, it is entirely possible that this appraition was the actual shade of Samuel himself...it should be observed that the witch herself was quite startled by this ghost visitor, as she said, "I see god [Heb. 'elohim] coming up from the earth" (v.13). This clearly implies that this authentic appearance of the dead (if such it was) was no result of her own witchcraft; rather, it was an act of God Himself that terrified her and that she had in no sense brought about in her own power...No scriptural basis for spiritism is furnished by this episode, nor for necromancy - both of which are sternly condemned as abominations before the Lord (Deut. 18:9-12; cf. Exod. 22:18; Lev. 19:26, 31; 20:6,27; Jer. 27:9-10)."
Commentators have been divided on the tone or attitude of Samuel's message. Certainly, he seems a bit disturbed to be called up like this, but then are his words biting toward Saul or do in fact they comfort Saul, knowing that he will be with his friend and mentor Samuel? Keith Bodner asks: "Is the prophet smug? If so, does he have a right to be? Or is he speaking more benevolently to the fearful king? According to the prophet, is it "Saul's own fault" that he is in this mess? What are the reasons Samuel provides for Saul's plight? Are Samuel's words "tomorrow you and your sons will be with me" designed to be comforting to Saul?"
One of the most interesting and poignant points to me in all this - although qualified in that we understand that necromancy and witchcraft are not to be dabbled with - Saul does indeed finally get his divine guidance via Samuel again. Samuel tells him exactly what will happen. Ironic, no? Of course from the theological perspective of the Chronicler (1 Chronicles 10:13) this is regarded as the most heinous of Saul's offenses.
One last comment on this episode toward the end. Do you think the medium is being kind to Saul by serving him a meal after she witnesses him being so weak and distraught? Is Saul weak and in shock? It takes quite a while to prepare this meal, as she slaughters the calf and makes bread and cooks the meal. Is Saul in shock and catatonic during this whole time? Bodner again asks: "Is she a wicked witch? Compare her speech with the prophet; is there a deliberate contrast, or is she simply acting out of self-preservation? After all, she is guilty of a serious legal violation. But is it not possible to construe the woman as having mercy on Saul, as she serves him his "last meal" with some dignity?"
Section two. Desperate Times, Despterate Measures
Let's read 1 Samuel 29:1-11, then return here.
The scene opens again focusing on the impending battle between the Philistines and the Israelites. The attention thus far has been with what is happening with Saul and the Israelites. Now we get a look into what is brewing on the Philistine side. Immediately the text gives us the sense that what is coming is big and this sense builds toward the actual battle and its immediate after-effect. In massing of the armies of the Philistines at Aphek, the text emphasises "all of the armies" of the 5 great cities of the Philstines have gathered, and one of them belongs to Achish of Gath, who in his retinue and employ is the anointed David and David's fighting men.
David and his men are stationed to the rear of Achish's men, in a particularly important place or guarding the rear from surprise attack, but possibly also in an attempt byu Achish to sort of hide them back there out of sight from the other Philistine chieftains and captains. Can we even imagine what is going through David's mind, and his men's, as they approach? They are gathering with the Philistines to battle their own people. Are they thinking "this will be the last step to truly become a traitor?" Or perhaps they are praying, asking for a way out, any way out of this terrible mess.
Yet, the Philstine chaieftains do notice this famous Israelite warrior among them, repeating the famous song that made Saiul so jealous: "Saul has slain his thousands and David his tens of thousands!" Again, the irony is not lost on us. Yet God intervenes to save David and his men from having to commit to this treasonous way in the battle. It is interesting to note that when Achish gives David the "bad news" that he can't partake in the battle and that the other Philistine leaders do not trust him, Achish, the foreign, uncircumsized Philistine, swears to David by YHWH. Was he just being politically-sensitive to David or is there more going on in that little telltale sign?
Peter Miscall notes a parallel with the scenes switching back-and-forth from what is happening with saul and the Israelites to what is happening with David and the Philistines: "Empasis is on departure at morning's first light. Does David's departure coincide with Saul's departure from Endor?"
OK, let's read 1 Samuel 30:1-31, then click back here.
It's always something with David, isn't it? Just when he is in the clear from having to battle the Israelites on the side of the Philistines, he gets word that Ziklag has been raided. Some see David as the ultimate survivor because things tend to turn out for the best when it comes to him, but trouble seems to follow him, and here - although it "excuses" him from the pending battle between the Philistines and Israelites - his wives and children are taken captive after the Amalekites attack Ziklag. I like what Peter Leithart has to say at this point: "When Jesus promises to send the Spirit, he describes the Spirit as the "Paraclete." This word is often translated as "Comforter," but the Greek word has a legal connotation and is actually closer to "Advocate" or even "Defense Attorney." A Paraclete doesn't "soothe" so much as "defend." That's a good thing, because everyone who receives the Spirit in Scripture needs a good bit of defending. The Spirit clothes judges like Gideon and Samson so they can slaughter Midianites and Philistines. When the Spirit comes upon Saul, He takes his army to deliver Jabesh-gilead from the Ammonites. In our sermon text, the Spirit comes on David and begins a lifetime of persecution, struggle, battle, and hardship. It's the Spirit-filled David who fights Goliath, dodges Saul's spear, and runs around the country just out of Saul's reach. It's the Spirit-filled David who fights Saul's son Ish-Bosheth and who has to deal with the bloodthirsty sons of Zeruiah. It's the Spirit-filled David who repeatedly cries out in the Psalms for deliverance from His enemies. Some of David's troubles are the result of His own sin. Still, as soon as the Spirit touches him, he's in for it. And so are we. This pattern doesn't change in the New Testament. As soon as the Spirit comes on Jesus, Satan shows up to tempt Him; just after Pentecost, the Jewish leaders are dragging Peter and John before the Sanhedrin and stoning Stephen. The Spirit is our Defender. But He also ensures that we need defense, because He impels us into the wilderness and pushes us into battle."
Another parallel can be seen here that contrasts Saul and David. When David gets the news he calls forth Abiathar and the ephod to consult YHWH on his next move. Again, he receives an abundat and quick answer to his questions, whereas Saul, having sought by dream, urim and prophet with only silence from YHWH, eventually pursued the medium at Endor. Even with an answer from God, the text is clear that David is stressed out by all this and races back to Ziklag as fast as he can; even to the point of exhausting his men. The Hebrew verb there is piger, related to peger or "corpse", which would render this word "dead tired".
Out of the frying pan and into the fire, huh? David escaped having to battle his own people, but then disaster seems to loom. This highlights David's precarious predicament, not just as being viewed by the public-at-large as a traitor, but by his leadership of his own men. David weeps with them, but as Robert Alter notes: "This moment is also a vivid reminder, as are others in the Saul-David story, of how precarious political power is: David, the charismatic and brilliant commander who has led his men through a host of dangers, suddenly discovers that those hard-bitten warriors are ready to kill jim because of the disastrous turn of events. It was he, after all, who drew them to the north with the Philistine army, leaving Ziklag exposed....[yet] he finds encouragement in the face of mortal despair - specifically, as the next verse explains, by calling for the oracle. In this fashion, he staves off the assault his men are contemplating by dramatically showing that they still have means of redress against the Amalekites, and that he has a special channel of communication with God."
Yet, despite overwhelming circumstances against him, David - and his men - overcome. I'm sure there is some sort of lesson there for us.
Lastly, note that the text gives us a clue what has been happening while David has been in Ziklag all this time. He has been sharing his plunder with the elders of Judah, building support and garnering loyalty among his kinsmen. Herbert Kupferberger's observation of David comes to mind at this point: "The King David who emerges from these pages is a masterful (and sometimes cunning) politician, a bold (and often opportunistic) warrior and a devoted (but also vindictive) ruler - the surprising human centerpiece of an ancient story few modern novelists can match for sheer drama."
Section three. O, How the Mighty Have Fallen!
Read 1 Samuel 31:1-13, then return here.
Let's begin with a comment from Peter Miscall, who highlights the parallel scenes we have been witnessing here: "Chapters 30 and 31 gain poignancy and power if we regard their events as simultaneous. In the far south, david is anxious about his own and about spoil, while in the far north Saul and the Israelite army perish. The contrast is increased by the length of the chapters - thirty-one verses in chapter 30 to thirteen verses in chapter 31. The defeat of Israel is so devastating that the Philistines are able to seize and inhabit Transjordan cities."
Again, note the clothing motif and the final divestiture of Saul: the Philistines strip him of his armour and cut off his head. This is actually eerily similar to what David had done to the Philistine warrior Goliath, isn't it? They cut off his head, take his weapons/armour to a sanctuary, and put the cut-off head on display. Revenge?
The courageous and honorable men of Jabesh-Gilead come to honor the dead Saul. Remember them from Saul's first exploit, back in 1 Samuel 11? Saul saved the city and people of Jabesh-Gilead from Nahash and the Ammonites. Since that time, they have been loyal to Saul and in his debt. They bravely rescue Saul's remains and bury them under a tamarisk tree. Thus the end of Israel's first king, the story which began with a feast when Saul meets Samuel, ends with a fast after his death.
In summing up 1 Samuel, Keith Bodner asks a series of questions: "The book of 1 Samuel is part of a larger work. How does this ending relate to both what comes before (e.g. the book of Judges) and what is to come (e.g. the book of 2 Samuel)?" Bodner also asks: "...if 1 Samuel is part of a continuous narrative from Joshua to 2 Kings, what difference does this make for one's reading? Paul House (1998: 236) notes, "This initial instance of kingship foreshadows God's assessment of every future king in the book of Kings." What kind of foreshadowing does the reader sense for the monarchy in Israel?"
Let's end today by watching this adaptation of the last battle of Saul and Jonathan as they are slain by Philistines on high places, while we also get a glimpse of David as King entering Jerusalem, a King like Jesus:
Section four. Assignments.
- Think about these questions, begining with this quote from Keith Bodner: "Finally, comment on what Rolf Knierim (1978:20-51) refers to as "The Messianic Concept of the First Book of Samuel." Do you sense any messianic undercurrents in 1 Samuel?...if so, how would you articulate such a messianic dimension, and how does this integrate with a larger biblical theology?" Journal these questions and your thoughts and reflections regarding this messianic elemtn? Have you thought about how David is a foreshadow of Christ Jesus? If so, what are your thoughts on how, in 1 Samuel, David is like the Messiah Jesus?
- 1 Samuel ends with a whole host of questions lingering over us...are the Philistines going to triumph and rule over the Israelites now that they have slaughtered their king and effected a military occupation of northern Israel? What will happen to David? Has God abandoned the people? We'll begin looking at those answers in the coming months here at the Vineyard Bible Study blog. We'll be back in a few weeks, so check back as to when the next series will begin!
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