I Samuel 28:14-20

So he said to her, “What is his form?” And she said, “An old man is coming up, and he is covered with a mantle.” And Saul perceived that it was Samuel, and he stooped with his face to the ground and bowed down.  Now Samuel said to Saul, 'Why have you disturbed me by bringing me up?' And Saul answered, 'I am deeply distressed; for the Philistines make war against me, and God has departed from me and does not answer me anymore, neither by prophets nor by dreams. Therefore I have called you, that you may reveal to me what I should do.'  Then Samuel said: 'So why do you ask me, seeing the LORD has departed from you and has become your enemy?  And the LORD has done for Himself as He spoke by me. For the LORD has torn the kingdom out of your hand and given it to your neighbor, David.  Because you did not obey the voice of the LORD nor execute His fierce wrath upon Amalek, therefore the LORD has done this thing to you this day.  Moreover the LORD will also deliver Israel with you into the hand of the Philistines. And tomorrow you and your sons will be with me. The LORD will also deliver the army of Israel into the hand of the Philistines.”  Immediately Saul fell full length on the ground, and was dreadfully afraid because of the words of Samuel. And there was no strength in him, for he had eaten no food all day or all night.  I Samuel 28:14-20

The internal evidence from the narrative reveals a number of significant details to conclude that the spirit the medium saw was not Samuel but a demon impersonating him. One of the most obvious clues is that the text tells the reader outright—twice!—that the Lord would not answer Saul (I Samuel 28:6, 15-16), and there is no way that God would answer him through a lying spirit during an abominable séance! One of the points of the story is to show what desperate people will do when they are cut off from God, in fear for their lives, and without hope.

Yet, this does not mean that the demon does not give Saul a truthful answer. Acting as if it were Samuel, the demon wounds the king with the cruelest words it can use, complaining about being disturbed in his rest, mocking Saul for seeking him, and rubbing it in that God had left him and become his enemy. It reminds him of one of Samuel's prophecies—given when Saul had disobeyed God's instruction about the punishment of Amalek and its king, Agag (see I Samuel 15)—foretelling that the kingdom would be torn from him and given to another, David (I Samuel 15:23, 26-28). Finally, it predicts that both he and his sons would die in the next day's battle against the Philistines, a reasonable assumption considering how overmatched Saul's forces were.

The demon's words have the desired effect: “Immediately, Saul fell full length on the ground, and was dreadfully afraid because of the words of Samuel. And there was no strength in him, for he had eaten no food all day or all night” (I Samuel 28:20). Playing on Saul's fears and weakness, the demon succeeds in bringing the big man low, destroying any remnant of hope. Later, after finally eating and resting (verses 21-25), he leaves the medium's house a completely broken man.
So, what happened at En Dor?

1. At the end of his rope and highly susceptible to suggestion, Saul was ready to clutch at any straw of hope for a better outcome.
2. The medium was a fraud, bilking people of their money by preying on their superstitions. The spirit's appearance shocked her.
3. At most God allowed a demon to impersonate Samuel and pronounce Saul's doom to him, to give him the truth from the only source he had ever trusted to speak straight to him.

In the end, the story of Saul and the medium at En Dor is a morality play of sorts, an object lesson to teach how dangerous it is to forsake God and turn to the counsels of demons through sorcery and divination. It is a path of fear, despair, lies, curses, and death. It records the sad and tragic end of a man who had shown such great potential but who had allowed jealousy and pride to bring him and his house to ruin.

John 3:13

No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven.  John 3:13

Perhaps no other doctrine more clearly exposes the effectiveness and thoroughness of Satan's deception of the whole world (Revelation 12:9). Jesus plainly states in John 3:13, "No one has ascended to heaven but He who came down from heaven, that is, the Son of man who is in heaven." Yet, most of the Christian world believes that immediately upon death a person's soul wafts off to heaven to be with others of the dearly departed.

This verse does not stand alone; many scriptures confirm Jesus' testimony. Peter says regarding the highly respected, man-after-God's-own-heart David, ". . . he is both dead and buried, and his tomb is with us to this day. . . . For David did not ascend into the heavens . . ." (Acts 2:29, 34).

Other scriptures remind us that, when a person dies, he is without consciousness:

For the living know that they will die; but the dead know nothing, and they have no more reward, for the memory of them is forgotten. . . . Whatever your hand finds to do, do it with your might; for there is no work or device or knowledge or wisdom in the grave where you are going. (Ecclesiastes 9:5, 10)

Psalm 146:3-4 adds, "Do not put your trust in princes, nor in a son of man, in whom there is no help. His spirit departs, he returns to his earth; in that very day his plans [thoughts, KJV] perish."

Jesus identifies Himself in Revelation 1:18 as, "I am He who lives, and was dead, and behold, I am alive forevermore. Amen." He says something similar as He begins His message to the church at Smyrna: "These things says the First and the Last, who was dead, and came to life" (Revelation 2:8). Who are we to believe, a God who never lies or the tales of false prophets? Was Jesus telling the truth when He said He was dead - that He was not off in heaven during those three days and three nights, conversing with the Father, Abraham, Isaac, Jacob, and Moses? If we believe the Bible, the answer is beyond question.

The gospel Jesus Christ brought reveals the Kingdom of God as the Christian hope. The Bible teaches that a person must remain in his grave, unaware of events in the conscious world, until a resurrection occurs, when his life is renewed (just as Jesus' was), his body is changed to spirit, and he enters God's Kingdom.

In I Corinthians 15:50-54, the apostle Paul teaches that the resurrection does not occur until Christ returns. Then, those who "died in Christ" will be resurrected from their graves with spiritual bodies, and the living saints will also be changed, "in a moment, in the twinkling of an eye, at the last trumpet. . . . [T]he dead will be raised incorruptible, and we shall be changed" (verse 52).

Galatians 3:29 speaks about our reward: "And if you are Christ's, then you are Abraham's seed and heirs according to the promise," confirming that those who are true Christians - "in Christ" - will receive the same inheritance Abraham was promised. Romans 4:13 establishes beyond doubt what Abraham will inherit when he is resurrected: "For the promise that he would be the heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith."

Furthermore, regarding those who will be resurrected with Abraham, Revelation 5:10 adds, "[You] have made us kings and priests to our God; and we shall reign on the earth." Later, Revelation 11:15 says, "Then the seventh angel sounded: And there were loud voices in heaven, saying, 'The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!'"

Many centuries of pagan tradition have convinced people that heaven is their "home" and their reward when they die. Nevertheless, the biblical record is unassailable: God's Kingdom will be established on the earth He created for mankind, and it will be an everlasting Kingdom with Christ as its King.

In awe of what he saw, John declares in Revelation 21:1-4:

And I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Also there was no more sea. Then I, John, saw the holy city, New Jerusalem, coming down out of heaven [to the earth] from God, prepared as a bride adorned for her husband. And I heard a loud voice from heaven saying, "Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself will be with them and be their God. And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying, and there shall be no more pain, for the former things have passed away."

The Bible contains much more on this facet of the gospel. Yet, with just this small sampling of verses, there should be no doubt remaining that the gospel teaches that the inheritance of Christians is this earth.

II Timothy 2:16-18

But shun profane and idle babblings, for they will increase to more ungodliness.  And their message will spread like cancer. Hymenaeus and Philetus are of this sort, who have strayed concerning the truth, saying that the resurrection is already past; and they overthrow the faith of some.  II Timothy 2:16-18

The metaphor changes from cutting a road (verse 15) to shooting an arrow at a target. The word of truth, the gospel, is the target. If you shoot an arrow at a target, one of three things will happen: 1) the arrow will hit the bull's-eye; 2) it will go slightly off, left or right, top or bottom, still hitting somewhere within the target area; or 3) it will miss the target completely.

Some Bibles translate verse 18 as "who have swerved" (Revised Standard Version), "wandered away" (New International Version), or "erred" (King James Version) from the truth. None of these translations are complete in capturing the metaphor. When you shoot an arrow, it goes straight, but not necessarily straight at the target! If you watch someone else shoot an arrow, where are your eyes pointing? Do they not follow the arrow to the target? That is the point. The arrow is the teaching that the teacher gives, and no matter how straight he gives it, if he is not aiming directly at the bull's-eye and hitting it, his students eyes will not be on the right goal!

The weight of responsibility is heavy on the minister. Not only is he to give instruction that is plain and clear, he is also to give instruction that is right on target so people do not get distracted by false doctrine. A minister can be perfectly sincere, but if he points his teaching toward the wrong goal, he will miss the target. Fortunately, our God is faithful and makes every effort to turn us toward the right goal.

These metaphors and illustrations show how important doctrine and having the right gospel are. Doctrine forms belief; belief determines action and character. Minimizing the future aspects of the gospel alters our vision of where we are going with our lives. The future aspects of the gospel cannot be demoted in priority to second or third place without seriously compromising our Christian lives since it removes the right goal and deflects people away from the Kingdom of God. When people are deflected from the right goal, the teaching of the gospel changes, and God's creative process begins to wind down and may even stop entirely.

God is concerned about doctrine because it determines what a person is now and will be in the future. As one lives it, it becomes more ingrained in his life and will eventually become indelibly stamped on his character. Then God has a choice, either to give him immortality, or consign him to the Lake of Fire. Regardless of how straight we pursue our objectives in life, if we are aimed at the wrong goal, we cannot produce the kind of life—the character—that God wants in His Kingdom. Correct doctrine is eternally vital!

II Timothy 3:1-5

But know this, that in the last days perilous times will come:  For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, unloving, unforgiving, slanderers, without self-control, brutal, despisers of good, traitors, headstrong, haughty, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power. And from such people turn away!  II Timothy 3:1-5

The apostle Paul writes that "evil men and impostors will grow worse and worse, deceiving and being deceived" (II Timothy 3:13). People today are no different from when Moses wrote the Pentateuch or Paul his epistles, but the occasion to sin, the incentive to do so and thus sin's frequency and intensity are at their highest levels since just before the Flood. In other words, the environment to commit sin more easily grows ever more amenable, and human nature is taking advantage of it. We have been born into—indeed have unwittingly contributed to creating—an environment in which it is exceedingly difficult to remain faithful.

We live in a world in which self-centeredness is being promoted to its greatest extent in human history. Appealing advertising hammers away at us to gratify ourselves: Why wait, why deny ourselves, why sacrifice, why not go along with everyone else? Constantly we hear, "Indulge yourself because you deserve it."

This world always appeals to moral and ethical standards lower than those of the great God and His way of life. In Technicolor with emotion-stirring music, Hollywood "sells" adultery and fornication as acceptable as long as the couple involved are attractive and somehow oppressed—thus "deserving" of a "better" relationship.

War, murder, lying, stealing, coveting, Sabbath-breaking, and idolatry are acts that almost everyone in the world would claim as being wrong, yet most unwittingly commit them to some degree and promote them in our culture. They justify their sin because everybody else is doing it, and they see no good reason why they should not just go along. If they try to swim against the tide, they think they will be taken advantage of.

Not too long ago, a person's word was his bond, and mere handshakes sealed major business agreements. Tales of Abraham Lincoln's honesty over pennies are an almost legendary part of our nation's history. Historians say that faithfulness was such a hallmark of the Roman Republic that not one divorce occurred in its first seven hundred years! But in the last fifty years this nation has seen a calamitous, family-destroying rise in the divorce rate that threatens the very stability of society.\

Faithlessness is playing a major role in this destruction. People are without natural affection and traitors to their marital contract. Child abuse is becoming ever more prevalent. Athletes seem to break contracts almost at will. Manufacturers lie about the quality of their products, and workers fudge in the quality of their work.

Faithlessness is rising to its peak because self-centeredness, the father of irresponsibility, is being promoted to its utmost. It is the spirit of this age, but we have cause to resist it by what God has offered us in His revelation. God-centeredness in our lives is the answer to faithlessness and irresponsibility. But God-centeredness is not cheap, and few are willing to pay the price: their lives!

Amos 4:1-3

Hear this word, you cows of Bashan, who are on the mountain of Samaria,
Who oppress the poor,
Who crush the needy,
Who say to your husbands, "Bring wine, let us drink!"
The Lord GOD has sworn by His holiness:
"Behold, the days shall come upon you
When He will take you away with fishhooks,
And your posterity with fishhooks.
You will go out through broken walls,
Each one straight ahead of her,
And you will be cast into Harmon,"
Says the LORD.  Amos 4:1-3

"Cows of Bashan" (Amos 4:1-4) is a figure or symbol for the Israelite women in Samaria. Amos implies that these women are the trendsetters and leaders in Israelite society, a course Judah also took before she fell (Isaiah 3:12). Apparently, when nations degenerate, leaders of society, who should be setting the standards, are replaced by women and children (or the immature), who, Isaiah says, "cause [them] to err, and destroy the way of [their] paths."

In the United States, women have traditionally been the guardians of moral standards. In general, women have had high standards, while many men have held double standards. Amos, however, shows that the women of his day had slipped so far that they were "leading the pack" in immorality. And in America, the same is true: Women are becoming just as immoral as men. Between 1990 and 1991, according to the Uniform Crime Reports for the United States, the female crime rate increased 15.2 percent while the male crime rate increased by 17.4 percent.

Apparently, God built safeguards into women to ensure that some measure of right ideals, standards, and practices are passed on to the next generation. This gives a measure of stability to a society. Men, with their mind-set of aggressive ambition and their desire to compete and conquer, tend to focus on achievement, often at the expense of morality and ethics. In general, women are not designed for this role, and when they begin to fill it, a nation is on its way down very rapidly.

Besides this, a growing number of women today pursue full-time career positions for reasons of "fulfillment," personal ambition, and social advancement, diminishing their high calling as wives and mothers. Womanhood, marriage, and homemaking (Titus 2:5) have become subservient to the selfish accumulation of things. Unfortunately, many women have to work these days just to make ends meet. Primarily, Amos is speaking to the selfish, power-hungry, ruthless women we often see portrayed on television and in movies.

Amos impolitely calls them a very demeaning name: a bunch of well-fed cows. Like cows, they are just following the herd. They are content with an animal existence; that is, they are completely carnal in their outlook (Romans 8:5-7). Their concern is only for the beautification, care, and satiation of their own bodies. They live only for themselves, not for God. Isaiah captures their attitude in a word—complacent (Isaiah 32:9-11).

Like their husbands, these cows of Bashan oppress the poor and crush the needy. By demanding more things, they push their husbands to succeed—at the expense of the weak. With the attitude shown in this passage, though, they probably did not care as long as their "needs" were met.

The word translated "fishhooks" (verse 2) is quite obscure in the Hebrew, but it suggests that these lazy women will be ignominiously herded into captivity. Some have suggested it means carried away on the shields of their enemies or pulled on a leash.

In any case, those who formerly lay on the beds of ivory and on plush couches, pandering to themselves, will be led in humiliation through Samaria and into slavery. Isaiah also describes the same scene in Isaiah 3:16-26. Because of their oppression and their haughty self-concern, their riches and beauty will be stripped away, and they will be left with nothing.

Revelation 6:8

So I looked, and behold, a pale horse. And the name of him who sat on it was Death, and Hades followed with him. And power was given to them over a fourth of the earth, to kill with sword, with hunger, with death, and by the beasts of the earth.  Revelation 6:8

The final descriptive item regarding the fourth seal is "Hades followed with him." Obviously, "Hades" has been left untranslated in the New King James; it is "Hell" in the Authorized Version. Strong's Concordance defines this simply as "the place (state) of departed souls," although this is in itself an interpretive definition. A more complete definition would include that it is a proper name of the Greek god of the lower regions, known as Pluto by the Romans, who gave his name to the realm of the dead (Thayer's Greek Lexicon).

However, this barely scratches the surface of the subject. The Complete Word Study New Testament adds, "In Homer and Hesiod the word is spelled Haïdês meaning obscure, dark, invisible," suggesting that it is a place or condition about which mortal man understands little. The same reference work mentions that it equates to the Hebrew word Sheol, and that in all the New Testament passages in which it occurs, Hades is associated with death (with the possible exceptions of Matthew 11:23 and Luke 10:15).

Cutting through all the scholarly speculation, much of which is based on either Jewish or Greek—not necessarily biblical—conceptions of Sheol or Hades, the basic idea is the grave, the place where the dead go after death. As Solomon writes so plainly, "But the dead know nothing, and they have no more reward. . . . [F]or there is no work or device or knowledge or wisdom in the grave where you are going" (Ecclesiastes 9:5, 10).

Many scriptures show that God will resurrect or redeem us from the grave, not from some shadowy netherworld of spirits. For instance, the psalmist writes, "But God will redeem my soul from the power of the grave" (Psalm 49:15; see 30:3), and God prophesies through Ezekiel, "Then you shall know that I am the LORD, when I have opened your graves, O My people, and brought you up from your graves" (Ezekiel 37:13). Jesus Himself says, "Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice and come forth—those who have done good to the resurrection of life, and those who have done evil, to the resurrection of condemnation" (John 5:28-29).

The Old Testament instruction, carried into the New, is that death and the grave are parallel if not synonymous ideas. Notice these passages which use parallelisms:

» For in death there is no remembrance of You; in the grave who will give You thanks? (Psalm 6:5)
» Like sheep they are laid in the grave; death shall feed on them. . . . (Psalm 49:14)
» [I am] adrift among the dead, like the slain who lie in the grave, whom You remember no more, and who are cut off from Your hand. (Psalm 88:5)
» What man can live and not see death? Can he deliver his life from the power of the grave? (Psalm 89:48)
» For love is as strong as death, jealousy as cruel as the grave. . . . (Song of Songs 8:6)
» I will ransom them from the power of the grave; I will redeem them from death. O Death, I will be your plagues! O Grave, I will be your destruction! (Hosea 13:14; see I Corinthians 15:55)
» And they made His grave with the wicked—but with the rich at His death. . . . (Isaiah 53:9)

These verses accent the common-sense truth of Revelation 6:8: "And the name of him who sat on it was Death, and Hades [the grave] followed with him." Death, in this case by pestilence, and the grave—Hades or Sheol, the abode of the dead—are inseparable companions; where one goes the other must follow because they are essentially the same. One can argue that they are technically different—that death is the cessation of life, and the grave is the repository of a person's earthly remains—but the difference is purely semantic. In the end, they both describe a state of lifelessness and corruption, of being cut off from the living and from God.

Hebrews 11:1

Now faith is the substance of things hoped for, the evidence of things not seen.  Hebrews 11:1

Understanding this verse is essential to deriving the most from this chapter. It establishes a good, practical definition of faith, but it is not the only one, since the Bible uses the term "faith" in several other ways. We have to be thinking as we read, or we may get an idea about faith other than the one God intends within a given context.

Galatians 1:23 uses "faith" in a somewhat different manner. "He who formerly persecuted us now preaches the faith which he once tried to destroy." In context with "preaching," faith, as used in religious parlance, means "a confession," thus "a creed," "a body of religious beliefs," or "a statement of the principles of one's way of life." The New Testament often uses "faith" in this manner. Its usage in Jude 3 is similar but a bit clearer, as a body of beliefs to which we must cling steadfastly and apply to life's challenges.

In John 20:29, the apostle relates, "Jesus said to him, 'Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed.'" Here, with Jesus Christ as faith's object, believing indicates a personal trust or confidence in Him. Paul, in Romans 3:22, puts it in different light: ". . . even the righteousness of God, through faith in Jesus Christ, to all and on all who believe." Here, in a legal context, it indicates a level of personal confidence or trust in what Christ did as a means of justification and therefore access to God.

Romans 10:17 imparts vital understanding on how faith in God becomes part of our thinking and conduct: "So then faith comes by hearing, and hearing by the word of God." Faith becomes an element of our thinking by our hearing words that concern the objects of faith: our Father in heaven; His Son, Jesus Christ; and their message, the gospel of the Kingdom of God. Interestingly, Paul emphasizes hearing rather then merely reading, though reading is included in the sense of hearing. Jesus declares in John 6:63, "The words that I speak to you are spirit, and they are life." Hearing—or more correctly, listening—is probably Jesus' most frequent and consistent exhortation during His ministry.

If we do not listen thoughtfully, we will not have faith in the right object. Regardless of the context, faith always contains a mixture of believing, knowing, understanding, trusting, and sometimes even bold conviction—all locked together and pointed toward a specific object. Within the Bible, that object is almost always either God, Jesus Christ, the Word of God, or a messenger sent by God, whether angel, prophet, or minister.