And Jehovah hath done for himself, as he spake by me (ver. 17).

1. The narrative of Saul's interview with the sorceress is graphic, but brief, incomplete, and in many respects, as might be expected, indefinite. Whether on his request, "Bring me up Samuel," she employed her illicit art is not expressly stated, nor whether any supernatural agency was concerned in what took place. "The woman saw Samuel," and she alone (ver. 14), "and she cried out" (in real or feigned surprise and fear), "Why hast thou deceived me? for thou art Saul." There is no intimation that the name of Samuel or the distinguished stature of her visitor had previously suggested who he was; nor of any "gestures of fearful menace such as he could only show towards a deadly enemy, i.e. towards Saul" (Ewald, Stanley). It was from her description of "gods ascending out of the earth," and of the well known appearance of the venerable judge and prophet, that "he perceived that it was Samuel," and prostrated himself in abject homage before him whom he had formerly moved by his importunity to comply with his request (1 Samuel 15:30); and while "stooping with his face to the ground" he heard a voice which he was persuaded was the voice of Samuel. The evidence of an apparition or vision (for there can be no question concerning anything else) depended solely on the testimony of the woman; of the hearing of an unearthly voice on that of Saul, from whom also (unless his two servants were present at the time, which is not likely) the whole account must have been primarily derived.

2. It has been explained in various ways, e.g., that there was -

(1) A real apparition of the prophet (Ecclus. 46:20), either evoked by the conjurations of the woman (LXX., Josephus, Talmud), or effected by Divine power without her aid, and contrary to her expectation (see, for authorities and arguments, Wordsworth, 'Com.;' Waterland, Delany, Sir W. Scott, 'Demonology;' Kitto, 'D.B. Illus.;' Lindsay, Hengstenberg, Keil).

(2) An illusory appearance produced by demoniacal (or angelic) agency, and, according to some, employed as a medium of Divine revelation (Luther, Calvin, Grotius, Gilpin, 'Daemonologia Sacra;' Hall, Patrick, M. Henry).

(3) A mental impression or representation produced by Divine influence.

(4) A superstitious self-deception on the part of the woman, combined with a psychological identifying of herself with the deceased prophet (Erdmann).

(5) A conscious deception practised by her (perhaps not entirely without illusion) on the fearful and superstitious mind of the king, fasting, wearied, terrified, and in the dark (Chandler, W. Scott, 'Existence of Evil Spirits;' Thenius); little other than a dream, though terribly real to him. The circumstances of the case were such that the almost dramatic language of the historian may be fairly understood as descriptive of what seemed to Saul, and was afterwards popularly believed, rather than of the actual reality. All that occurred may be accounted for more satisfactorily on this hypothesis than any other. Almost every other involves assumptions concerning the power of necromancy, the reappearance of the dead, evil spirits, etc., which are unsupported by Scripture and exceedingly improbable. A Divine interposition would have been unmistakably indicated in the narrative (which is not the case, ver. 21), inconsistent with the Divine refusal to answer Saul's inquiry, unnecessary in order to reprove him further for the past (for there is no expressed reproof of his present crime), without adequate theocratic purpose, contrary to the holiness of God, and a confirmation (not a punishment) of "the anti-godly attempt of the sorceress."

3. Its chief significance (however it may be explained) lies in the revelation which it makes of the depth of degradation to which Saul had sunk and the effect of his apostasy. His "sin of divination" (1 Samuel 15:23) led to despair, and was speedily followed by the full execution of the sentence of his rejection. The silence of God was the silence that precedes the thunderstorm and the earthquake. Observe that -

I. THERE IS NO APPEAL FROM THE DIVINE JUDGMENT TO ANY OTHER (vers. 16, 17). Saul appears to have clung to the delusion that the sentence of Divine judgment uttered against him might be effectually resisted and entirely revoked; refused to acknowledge and submit to it, and hoped to succeed in his conflict with it when success was plainly perceived by others to be impossible. Hence (and not merely to gratify his curiosity concerning his fate) he sought the counsel of Samuel. In answer to the voice (asking reproachfully the reason why he had "disquieted" the dead, and drawing forth the expression of his feelings and wishes), he pathetically described his distress in consequence of the attack of the Philistines and his abandonment by God, and appealed for aid in his perplexity. Without supposing a desire of revenge on the part of the sorceress, hardly any other reply could be more accordant with his state of mind and deepest convictions than that which came to him. Since (by his own confession) he was abandoned by the Lord, it was useless to expect effectual help from the prophet of the Lord, who was the exponent and executor of his will. No direction was given "what he must do," and no ground of hope afforded that he might find mercy with the Lord himself if he sought it in a right spirit. "The belief that Samuel bad come to revisit him from the dead so worked upon Saul's mind as to suggest to his conscience what seemed to be spoken in his ear" (Smith's 'Old Testament History').

II. THE DIVINE JUDGMENT IS SOMETIMES FELT TO BE IRREVOCABLE. Of this he had occasionally caught a glimpse, but it was now brought home to him with overwhelming force in connection with -

1. The consciousness of his present condition, as an object of Divine displeasure, and destined to be replaced in the kingdom by David, to whom he had long ago applied the words of the prophet (1 Samuel 13:14; 1 Samuel 15:28): "The Lord hath rent," etc. (ver. 17). "The perfects express the purpose of God which had already been formed, and was now about to be fulfilled" (Keil).

2. The remembrance of his past transgression. "Because," etc. (ver. 18). The sparing of Amalek was the well known cause of his estrangement from Samuel and his rejection; and how vividly does some former act of disobedience sometimes rise before the mind of the sinner, increasing his burden of guilt and justifying his condemnation!

3. The fear of his future fate, now foreseen to be approaching (ver. 19). Israel would share his defeat, he and his sons would be on the morrow numbered with the dead, and the camp spoiled by the enemy. It was a terrible message, an inward realisation and confirmation of the Divine sentence. How little had he profited by resorting to divination! "The Strength of Israel will not lie nor repent."

III. THE CONVICTION THAT THE DIVINE JUDGMENT CANNOT BE ALTERED PRODUCES DESPAIR. "And Saul fell straightway all along on the earth," etc. (ver. 20). Up to this moment some hope lingered in his breast.

"The wretch condemned with life to part
Still, still on hope relies;
And every pang that rends the heart
Bids expectation rise.

"Hope, like the glimmering taper's light,
Adorns and cheers the way;
And still, as darker grows the night,
Emits a brighter ray"

(Goldsmith) But now it was quite extinguished. "Whilst evil is expected we fear, but when it is certain we despair. Saul was too hardened in his sin to express any grief or plain, either on his own account, or because of the fate of his sons and his people. In solid desperation he went to meet his fate. This was the terrible end of a man whom the spirit of God had once taken possession of and turned into another man, and whom he had endowed with gifts to be leader of the people of God" (O. von Gerlach). "All human history has failed to record a despair deeper or more tragic than his. Over the close of this life broods a thick and comfortless darkness, even the darkness of a night without a star" (Trench, 'Shipwrecks'). Remark that -

1. If men are forsaken by God, it is only because he has been forsaken by them.

2. Their only effectual resource in distress is the mercy of God, against whom they have sinned.

3. Persistent transgression infallibly ends in misery and despair. - D.

Wise reasons must have prevailed with God for the appearance of Samuel. Dr. Hales has suggested the three following:

1. To make Saul's crime the instrument of his punishment, in the dreadful denunciation of his approaching doom.

2. To show to the heathen world the infinite superiority of the Oracle of the Lord inspiring his prophets over the powers of darkness, and the delusive prognostics of their wretched votaries in their false oracles.

3. To confirm the belief in a future state, by "one who rose from the dead," even under the Mosaical dispensation.Taking the view now represented, we may draw some practical conclusions from it.

1. The soul lives after death. Samuel's appearance showed that his soul still lived, though his body had died at Ramah and had been buried.

2. It is vain to pray to the dead. Scripture gives no encouragement to this practice. This passage, and one in the New Testament, show the utter hopelessness of finding comfort by this means. The word of God reveals the mercy seat; and a prayer hearing God invites the sinner to ask mercy in the name of Jesus. "If any man sin, he has an advocate with the Father, Jesus Christ the righteous." "He is able be save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them" (Hebrews 7:25).

3. There is no oracle of the future but God's. No evil spirit can reveal the destiny of a soul, nor could he be trusted. No light that led astray was ever light from heaven. The father of lies could not he entitled to credit in his disclosures of our future. Departed saints are incapable of doing this. They have not such a function assigned to them in the economy of the spiritual world.

(R. Steel.)