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TOPIC: Gordon, Samuel Dickey - Quiet Talks on Life After Death (Other Topics in this Collection)
SUBJECT: 18. Other Old Testament Bits
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Other Old Testament Bits
Much later comes a striking bit in King Saul's time (1Sa_27:3-12). It is the famous story of the witch of Endor. This story will be taken up fully in the chapter on communication with the dead. It is one of the two exceptional instances in the Bible of communication with those who had died.
just now we want merely to notice that Samuel did come, to the witch's intense fright and utter astonishment. And, of course, quite apart from her witchery and pretended power. Samuel had been dead for some time. Now he comes back for a brief moment. He was recognized by Saul. He talked just as he had always talked to Saul before his death. Saul was quick and keen to note that he was getting another stinging rebuke as of old.
Samuel gave precise unmistakeable accurate information of what would happen on the morrow. There is no double-meaninged cryptic playing with words. The kingdom lost to Saul, his defeat in battle, and his death with that of his sons-that's the unwelcome message.
Not only was Samuel still living in the spirit world, but his identity was unmistakeable. His concern in affairs of the earth was keen, as ever. His characteristics were the same, his mentality as vigorous, and his speech as clear 'and incisive, as before his death.
When David's child died, he says in answer to his servant's surprise and questions, "I will go to him, but he will not return to me" (2Sa_12:23). Here is David's belief in the continued existence of his child after death, the expected reunion with one whom his intense emotional nature loved dearly, with identity and recognition both directly implied.
And further there is no hint of any earlier alleviation of their separation through communication with his child during his own life time, though that sort of pretension was the common practice among all the surrounding nations, and well known among the Israelites. Instead it is plainly said that the child would not return to him here.
David's teaching in the Psalms is as clear, and has a running joyous note in it. The Sixteenth Psalm is exultant in its assurance of faith in God, and of God's faithfulness. It makes a running summary of the wondrous blessings in the present life of trusting God wholly. And then comes this climax (Psa_16:9-11, paraphrased).
"(Even) my body also shall lie down in the grave in confidence.
For thou wilt not abandon, or forsake, my soul in the world of departed spirits ;
Neither wilt thou suffer thy holy one himself (thy beloved) to see (or go down into) the pit.
(Instead) thou, personally, wilt show me the path of life (while my body waits in confidence the day of reunion):
In thy presence is fulness of joy;
At thy right hand there are pleasures forever-more."
This nut is as full of meat as it can stick. Here is continuation of life after his body has been laid in the grave. It is in the very presence of God, and is a life of fullest pleasure and enjoyment. Clearly, to David's thought, things have reached a climax of joyous living in the life beyond.
He is not less than when here, but more, a wondrous gracious delightful more. There is identity and recognition clearly inferred, and a fulfilment of all he had hoped for. And the resurrection of his body is anticipated, for it lies down in the grave confidently, in hope of a coming day of reunion with his spirit.
The Seventeenth Psalm has the same high exultant assurance. David has been talking of the selfish wicked who oppress him, and who have all their good things in the present life. Then comes this closing bit:
"As for me (in contrast with these others) I shall behold thy face in righteousness.
I shall be satisfied, when I awake, with what I find thee to be when I am in thy presence" (Psa_17:15 paraphrased).
Here are the same notes. There is an after life. For himself it will be in God's own presence. It fully satisfies the hopes and expectations even of David's vivid imagination.
The Forty-ninth Psalm, from one of the sons of Kbrah, runs out in much detail the contrasted conditions between those in touch of heart with God and those not. It's a graphic picture throughout. Then this is placed in sharpest contrast:
"But God will redeem or vindicate my soul from the power of the world of departed spirits (at death). That power will not get control over me.
For He (Himself) will receive me." (Psa_49:15 paraphrased)
The Seventy-third Psalm, from Asaph's pen, is in the same strain (Psa_73:24) of contrast between the wicked and those trusting God. This is the setting of the words:
"Thou wilt guide me with thy counsel (in the Midst of the present difficult struggle),
And afterward receive me to glory or with glory." And the same contrast comes again later (Psa_140:13). "The upright shall dwell in thy presence," while the wicked are cast into the fire.
Ecclesiastes strikes the low level ideally or spiritually of Solomon's writings. He writes as a jaded cynic, worn dull with his excessive passionate indulgences. But even here is the incidental recognition of the after life. "Who knoweth (any longer here on earth) the spirit of man that goeth upward, and the spirit of the beast that goeth downward" (Ecc_3:21).
That is, they are both alike so far as the earth goes: both gone: both die. The only difference is afterwards, one goes up, the other down. And again "the dust (of the body) returns to the dust of the earth as it (originally) was, and the spirit returneth to God who gave it" (Ecc_12:7).
In an exultant climax of victory over all Israel's enemies, Isaiah cries out, "He hath swallowed up death forever; and the Lord God will wipe away tears from off all faces" (Isa_25:8). This looks forward, is its face meaning, to the coming kingdom on the earth.
But it is also a distinct recognition of the transient character of death. Death is to be put to death. And life is to reign in place of death. This passage becomes the more significant as later it is made the basis of Paul's ringing cry of triumph over death in his first Corinthian letter (1Co_15:50-57).
In this same climax there is a still more striking bit from Isaiah's pen. Isaiah is talking to God. He says, "Thy dead shall live. My dead bodies shall rise (speaking as the national leader). Awake and sing, ye that dwell in the dust (of the grave); for the dew of God is a life-giving dew, and the earth shall cast forth the dead" (Isa_26:19 paraphrased). There is a resurrection of the dead bodies of those in touch with God. That is a recognition that their spirits have been living. Now there is a reunion. And it's a time of joyous singing.