The communication that God had made to Samuel was, that on the following day He would send to him the man whom he was to anoint as captain over Israel, that he might save them from the Philistines; for He had looked upon His people, because their cry was come up to Him. There is an apparent inconsistency here with what is said elsewhere. In chap. viii. 13 it is said, that "the Philistines came no more into the coast of Israel, and that the hand of the Lord was against the Philistines all the days of Samuel." But probably "all the days of Samuel" mean only the days when he exerted himself actively against them. As long as Samuel watched and checked them, they were kept in restraint; but when he ceased to do so, they resumed their active hostility. The concluding verses of chap. xiii. (19-23) show that in Saul's time the Philistine oppression had become so galling that the very smiths had been removed from the land of Israel, and there was no right provision even for sharpening ploughshares, or coulters, or axes, or mattocks. Undoubtedly Saul removed this oppression for a time, and David's elegy shows how beneficial his reign was in some other ways, although the last act of his life was an encounter with the Philistines in which he was utterly defeated. It is evident that before Saul's time the tyranny of their foes had been very galling to the Israelites. The words of God, "their cry is come up to Me," indicate quietly a very terrible state of distress. They carry us back to the words uttered at the burning bush, "I have seen, I have seen the affliction of My people which are in Egypt, have heard their cry by reason of their taskmasters; for I know their sorrows." God speaks after the manner of men. He needs no cry to come into His ears to tell Him of the woes of the oppressed. Nevertheless He seems to wait till that cry is raised, till the appeal is made to Him, till the consciousness of utter helplessness sends men to His footstool. And a very blessed truth it is, that He sympathizes with the cry of the oppressed. There is much meaning in the simple expression--"their cry is come up to Me." It denotes a very tender sympathy, a concern for all that they have been suffering, and a resolution to interpose on their behalf. God is never impassive nor indifferent to the sorrows and sufferings of His people. All are designed to serve as chastenings with a view to ultimate good. The eye of God is ever watching to see whether the chastening is sufficient, and when it is so, to stop the suffering. In the Inquisitor's chamber, the eye of God was ever on the boot and the thumbscrew, on the knife and the pincers, on the furnace and all the other instruments of torture. In the sick room, He watches the spent and struggling patient, knows every paroxysm of pain, knows all the restlessness and tossing of the weary night. He understands the anguish of the loving heart when one after another of its treasures is torn away. He knows the unutterable distress when a child's misconduct brings down grey heirs with sorrow to the grave. Appearances may be all the other way, but "the Lord God is merciful and gracious, slow to anger and of great compassion." The night may be long and weary, but the dawn comes at the appointed time. "Ye have heard of the patience of Job, and have seen the end of the Lord, that the Lord is very pitiful and of tender mercy."
But now Samuel and Saul have met. Saul is as unfamiliar with Samuel's appearance as with his name; he goes up to him and asks where the seer's house is. "I am the seer," replies Samuel; but at the moment Samuel was not at liberty, and could not converse with Saul. He invites him to go up with him to the high place, and take part in the religious service. Then he invites him to the feast that was to follow the sacrifice. Next day he is to deal with him as a prophet, making important communications to him. But in regard to the matter which occupies him at the moment, his father's asses, he need trouble himself no more on that head, for the asses are found. Then he gives Saul a hint of what is coming. He makes an announcement to him that he and his father's house are the objects of the whole desire of Israel. It is not very apparent whether or not Saul had any inkling of the meaning of this remark. It may be that he viewed it as a mere expression of politeness, savouring of the customary exaggeration of the East. At all events, his answer was couched in those terms of extravagant humility which was likewise matter of Eastern custom. "Am not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe of Benjamin? Wherefore then speakest thou so to me?"