The Intermediate State in 1 Samuel 28
The intermediate state is what theologians call the state humans inhabit while awaiting resurrection or as soon as they pass away, depending on who you ask. When we think of resurrection (i.e., coming back from this state), our minds often leap to the accounts of the New Testament, the empty tomb, and Christ's triumphant return from the dead. It is a cornerstone of the Christian faith, a beacon of hope that pierces through the darkness of humanity's mortality. However, the concept of life beyond death, and even raising individuals from the dead or calling one back from the intermediate state, is not a theological innovation of the New Testament. As we delve into the ancient world and the pages of the Old Testament, we discover that the idea of resurrection, in various forms, held a significant place in the thoughts and beliefs of the time as they relate to the afterlife.
Our exploration takes us back to the world of the Ancient Near East (ANE), a tapestry of diverse cultures with their intricate views on the afterlife. The people of the ANE grappled with the mystery of death, and their beliefs about what lay beyond varied considerably. The Egyptians, known for their elaborate tombs and complex mythology, held a relatively optimistic view of the afterlife. For them, the cosmos was ordered and sustained by deities, but humanity also played an active role in this cosmic dance. Tombs were not simply final resting places but held the symbolic meaning of rebirth, deeply intertwined with their deities. Gardens and groves were often placed beside tombs for rituals and the enjoyment of the deceased in the afterlife (Farrar, 2016).
Planting specific plants representing deities and the inclusion of 'Osiris beds' in tombs further symbolized this concept of regeneration. Their myths, particularly the story of Osiris, a deity associated with fertility, death, and resurrection, reinforced this cyclical view of life and death (Hays, 2012). Even the daily rising of the sun god Re, after his nightly journey through the netherworld, was seen as a new birth or resurrection, a continuous cycle of nature central to their worldview. Egyptians believed that when Re died, he passed into the underworld but was resurrected and reborn every morning from the east…Egyptians did not regard the death of the sun god Re as the end of life but as a part (or a process) of the continuous circuit of nature within the cosmic order, which was central to their worldview." (Jeon, 2015)
In contrast, Mesopotamian literature offers fewer explicit details about what happens after death than Egyptian records. However, their understanding of the underworld is often likened to sleep, and the significance they placed on proper burial reveals a concern for the fate of the deceased. Some Mesopotamian scholars attest that these people saw the grave as a doorway into the underworld. In certain instances, when the netherworld was compared to sleep, it was believed that ghosts caused nightmares (Walton, 2018). Mesopotamians viewed burial as giving the ghost, etemmu, peace. It was thought that if people were not appropriately buried, their ghosts would wander the land and cause harm (e.g., the abovementioned nightmares).
The dead were also elevated to deities and were honored. Families would have meals to honor the relatives and to help guide them into the netherworld. Because of this ongoing relationship with the dead, sometimes the living would contact the dead for consultation through a necromancer. However, most likely, some hesitation as contacting the dead could cause harm or death. This practice was forbidden within the Scriptures due to its potential for (spiritual) harm and its association with the "cult of the dead." Notably, Mesopotamian mythology featured Mot, a Canaanite god ruling the underworld who devoured both gods and men and Baal, the only deity who overcame Mot and was resurrected, a cycle many scholars connect to the agricultural seasons and ANE cultic rituals (Walton, 2018).
For our context, it is important to (briefly) look at the Christian view. Theologians debate whether the resurrection was a concept developed during the Second Temple and Hellenistic times. Those favoring this view use apocryphal and pseudepigraphical writings to support their position. These apocalyptic writings contain a rich understanding of the afterlife and were influenced by a hope of restoration. The doctrine of the resurrection may not have been fully realized until Christ's resurrection; however, neither was the doctrine of the Trinity or other accepted core church doctrines fully realized. Also, the Israelites' vision of the afterlife is older than the events of Daniel 12 but less precise than what is presented in the New Testament. Furthermore, before modern research, most Jewish and Christian scholars embraced resurrection as a fact, no matter how well articulated these beliefs were by modern standards (Sponk, 1896).
The Old Testament presents its unique perspective against the abovementioned backdrop of diverse ANE beliefs about the afterlife, with a particularly intriguing example in 1 Samuel 28. Here, we find King Saul in great distress, facing an impending war with the Philistines. Having been abandoned by God, who no longer answered his pleas, Saul desperately sought guidance from the deceased prophet Samuel. In a move that directly contradicted the earlier banishing mediums and necromancers from the land, Saul implored a medium at Endor to summon Samuel's spirit. This passage stands out as the only instance in Scripture where a "witch" (or medium) brings up the dead. It's important to note that the medium's craft relied on a "go-between spirit," over which she claimed mastery, allowing her to communicate with the deceased.
The necromancer from Endor does not respect the dead, but her craft "relies on a go-between spirit, to whom she is mistress. The Hebrew of 1 Samuel 28:7 refers to the medium literally as 'a wife, a mistress, of a spirit'" (Cook, 2007). Through that spirit, she can communicate with the dead. Since God did not answer Saul, he wished to use the necromancer's ability to receive the (desperately) desired answer.
When Saul inquired what the medium saw, she said, "I see a god coming out of the earth." The Hebrew word êlohim (often translated as gods or God) led her to associate the apparition with a divine being (Lywll, 2021). This aligns with Ugaritic texts and other instances in Scripture where the spirits of the dead are referred to with terms suggesting a somewhat diminished, yet still significant, status in their intermediate state (Tsumura, 2007).
"The apparition of Samuel is seen coming up out of "the ground"—hāʾāreṣ (GK 824)—a word often used in the OT (cf., e.g., Job 10:21–22; Ps 71:20; Jnh 2:6) and elsewhere in the ancient Near East to refer to the netherworld, the realm of the dead" (Youngblood, 2017). Samuel is somehow 'divine-like' in his intermediate state, and coming out of the ground shows that he is indeed a dead man coming back to the land of the living (Tsumura, 2007).
In the LXX text, Samuel is not alone when he comes up. He has two angels accompanying him. "The plural language of Hebrew noun and verb in 1 Samuel 28:13, which the major English translations inexplicably ignore. When Samuel appears before the medium at Endor, he emerges accompanied by other souls. As the spirit of Samuel rises before her, the medium tells Saul, 'I see preternatural beings אֱלֹהִ֥ים coming up עֹלִ֥ים." (Cook, 2007) It is a divine re-entry to our world from the grave, which the medium can only see when Samuel approaches Saul.
Verse 14 provides further insight, describing Samuel as "an 'old man' covered with a robe." The description of Samuel as 'old' likely refers to his physical state at the time of his death. Elsewhere, Samuel is described as 'good,' referring to his character and appearance, highlighting a contrast with Saul's lack of character despite his physical appearance. The mention of the robe is particularly significant. In Scripture, robes were associated with priests, prophets, and kings. Samuel's robe had been torn earlier when he delivered the message of God's rejection to Saul. Removing a robe might symbolize the removal of divine favor (Lyells & Scales, 2021).
Therefore, Saul recognizing Samuel by his robe underscores Samuel's continued association with his prophetic office and perhaps even a state of glory in the afterlife. Saul's act of bowing down to the deceased Samuel, who then delivers his death sentence, is a stark irony. While Saul's body would later be stripped and dishonored by the Philistines, Samuel's spirit appeared covered, hinting at honor and perhaps echoing the imagery of temple robes or royalty (Lyells & Scales, 2021).
Samuel's response to being summoned reveals that he was "disturbed," implying contentment in his intermediate state and suggesting that the summoning violated the peace of the dead. He reiterated God's rejection of Saul and prophesied, "Tomorrow you and your sons shall be with me. The Lord will also give the army of Israel into the hands of the Philistines". This prophecy underscores that the dead had an active existence in the afterlife and that Samuel retained his ability to perceive and declare the future, much as he did during his earthly ministry.
Ironically, Saul bows to a dead man as he gets his death sentence. When Saul dies in chapter 31, his body is discovered by the Philistines, who then stripped him of his armor, cut off his head, and fastened his body to the wall of Beth-Shan. His body was uncovered (when the Philistines stripped off his armor) and dishonored. Samuel's spirit being covered indicates glory and perhaps connects to the imagery of temple robes or royalty (Lyells & Scales, 2021).
While the raising of Samuel is a unique event in the Old Testament, it provides a glimpse into the ancient understanding of the afterlife and the possibility of crossing the boundary between the living and the dead. It is essential to consider the theological debate surrounding the development of the resurrection concept in Israel. Some scholars argue that a fully realized doctrine of resurrection emerged later, during the Second Temple and Hellenistic periods, influenced by apocalyptic literature. However, the account in 1 Samuel 28 and other Old Testament passages suggests that the concept, at least in some form, existed earlier.
Comparing this Old Testament instance with the resurrection of Christ in the New Testament reveals similarities and crucial differences. Like Samuel, Christ was recognizable after his resurrection and retained his personality. He interacted with the physical world and performed miracles. However, Christ's bodily resurrection was not a temporary summoning but a permanent triumph over death. After his resurrection, his dwelling place was no longer the earth in the same way, culminating in his ascension. Furthermore, Christ's resurrection has profound implications for believers, offering participation in his righteousness, new life, and the promise of our bodily resurrection. Just as Jesus appeared in a robe radiating beauty in Revelation, the imagery of robes continues to symbolize glory and the hope of resurrection for believers awaiting Christ's return (Carson, 1991).
In conclusion, the concept of resurrection, while central to Christian theology, echoes the beliefs of the Ancient Near East and is foreshadowed in the Old Testament. The account of Samuel's spirit being raised from the dead in 1 Samuel 28, though distinct from Christ's resurrection, reveals an ancient understanding of an intermediate state after death, the possibility of interaction between the living and the dead, and even a 'divine-like' quality associated with the deceased. Samuel's appearance, still recognizable and in a robe symbolizing his former office and perhaps glory, and his contentment in his intermediate state offer a unique perspective on the afterlife. While the resurrection of Christ remains the ultimate hope for Christians, these whispers from the dust of the Old Testament remind us that the longing for life beyond death is an ancient one, and the power to overcome it ultimately belongs to God. Lastly, we should look to Samuel, who was content in his intermediate state, which should affirm to the saint not to fear his or her death. The resurrection is the ultimate hope of the Christian.
Sources Cited or Consulted
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Tsumura, D. T. (2014). The First Book of Samuel (p. 625). Wm. B. Eerdmans Publishing Co. Kindle Edition.
Walton, J. H. (2018). Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible. Grand Rapids, Michigan: Baker Academic, A Division of Baker Publishing Group.
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