The witch was a necromancer, a magician that summoned into the material world spirits of the human departed. In her rituals and in her very words, the most vital component of her craft involved the earth. In 1 Samuel 28:13, she claimed that she saw the Prophet Samuel coming up out of “the ground.” There is a part in Israelite culture which holds that “the grave” (Ecclesiastes 9:10), also known as “the pit,” is the “common destiny” shared by “the righteous and the wicked” (verse 2). In some way we can see where the belief of the Sadducees emerged from. For these materialists, their doctrine bore no provision for the immortality of the human soul, resurrection of the physical body, or any existence of the afterlife. For them, heaven was Israel and hell was either physical death or exile from the Promised Land. If there was any truth to a resurrection, it was in symbolism to repatriation or, in context to contemporary events, the rebirth of the Jewish state of Israel. The core of the Sadducean doctrine was tied to the land of Israel, upon which stood the cornerstone of their faith: the Temple of Solomon. Sadducean culture, according to the outstanding Jewish historian Max I. Dimont, was hewn out of “the letter of the law, not its spirit” (Jews, God and History, Mentor Books: New York, NY, 1994; p.103). It was rigidly fixed to the Temple in Jerusalem, so that when Jerusalem fell to the Roman siege in 135 A.D., the Sadducees disappeared forever.
For the witch, however, there was great respect for the existence of spirits, ancestral spirits, as far as her occult was concerned that inhabited the infernal regions of the earth. This is how she beheld “gods ascending out of the earth” (King James Version). For her ritual, the original Hebrew term for “familiar spirit,” or ôwb, hints on the use of an apparatus that helped produce a hollow sound, either a water-skin or earthen jar. For some Bible scholars and historians, the latter could have been most probably used. While the water-skin made for a good texture of the human flesh, man was more affiliated with the earth. In representing the human body, God and His writers in both the Old and New Testaments used the earth, be it as the ground or in its clay and manufactured form as pottery, as the prime symbol. In Leviticus 6:28, for example, a priestly ritual that regards breaking a clay pot on which a sacrificial meat was cooked represented the earthly body of Jesus Christ. In Leviticus 11, it was prescribed that a vessel—“whether…of wood, cloth, hide or sackcloth” (verse 32)—which any one the specified creatures in verses 29 and 30 touches “will be unclean” (verse 32). But if the vessel was a clay pot, “everything in it will be unclean, and you must break the pot” (verse 33). Figuratively, the earth became irredeemably corrupt once touched by sin; and since the human body came from the earth it received the full brunt of corruption: death (Genesis 3:19).
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Photo: The Bridgeman Art Library/ Gettyimages.com |
Throughout the account of Saul, there were several elements that persistently appeared and have come to be associated with his destiny. One of these was the earth. Immediately after being crowned king, Saul went farming. Obviously, Saul loved farming. After being anointed, the Prophet Samuel gave Saul a long detailed prediction of events that the young king would encounter on his way back home. The main concern above all these encounters was Saul being baptized in the Spirit of the Lord. In 1 Samuel 10:6, the man of God briefs the king:
“The Spirit of the Lord will come upon you in power, and you will prophesy with them [the prophets]; and you will be changed into a different person.”
After this was an instruction for Saul to pursue: “Once these signs are fulfilled, do whatever your hand finds to do, for God is with you” (verse 7).
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Photo: Gettyimages.com |
But while the symbol of the earth signaled wonders for Jonathan, it was sadly not the same for Saul. While the Israelites chased down the Philistines out of Micmash, Saul became so possessed with his zeal that he decided to compel his entire army under a vow of a fast until they have overtaken the retreating Philistines. Instead of zeal and rejoicing, “the men of Israel were in distress that day” because of the vow they were forced to swallow (14:24). On the succeeding verse, the Scriptures give up the portent:
“The entire army entered the woods, and there was honey on the ground” (verse 25).
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Saul’s reckless vow instead turned them into a mob of crazed lunatics who acted like a school of sharks in a feeding frenzy. The moment they overtook the Philistines, “they pounced on the plunder and, taking sheep, cattle and calves, they butchered them on the ground and ate them, together with the blood” (verses 32 and 33). Notice the irony: the wild honey which belonged to human lips did not land on human lips, except on Jonathan’s; the rest got soaked up by the ground. Blood which was meant to drip to the ground, did not fall to the ground but went into the consumption of a hunger-crazed Israelite army who gorged it along with animal meat in disobedient abandon for a moment’s satisfaction.
Saul’s plan to plunder the Philistines never moved on from there. The victory he prayed for in initiating the vow ran aground and almost cost the life of Jonathan. The Israelite army rose into Jonathan’s defense and in an impassioned statement, the earth appears once again, this time in their words:
“Should Jonathan die—he who has brought about this great deliverance in Israel? Never! As surely as the Lord lives, not a hair of his head will fall to the ground, for he did this today with God’s help” (verse 45).
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