Psalm 25 Devotional [11]:

A Psalm of David.

14 The secret of the Lord is with them that fear him; and he will shew them his covenant.

Previously we saw the nature and end of the divine Mediator and His seed. That Christ as the man who fears the Lord, obeyed perfectly the law, and suffered in our place that we might be redeemed from sin and live forever. Having fulfilled all the divine offices that we see more and more come to life throughout the Old Testament we are the better prepared to believe, submit to and obey Him as King, cry out to Him in times of affliction as Priest, and seek for Wisdom and the Knowledge of God as Prophet. Now, here in this next passage we have this prophetic office fulfilled in those who hear His doctrine. For the word of God says, “The secret of the Lord is with them that fear him; and he will shew them his covenant.” Here we have, “The secret of the Lord” inasmuch as God’s holy word is not profaned by hypocrites because they have no access to it. Christ exhorts his disciples in Matthew, “give not that which is holy to the dogs, nor cast your pearls before swine.” truly there are swine of the world we should avoid and not bother even speaking of holy things. Their interest is not in God or learning of Him, but in hearing themselves talk. As the scripture says, “A fool has no delight in understanding, But in expressing his own heart.” And, “go from the presence of a fool when you hear not knowledge from him.” Therefore when we see those willing to express themselves without wisdom and understanding, we are bid turn away from them, for their foolishness is marked. As the doctrine of God’s covenant is secret, so it does no good to declare it to the foolish and stubborn who have no interest in it. “The secret things belong to the Lord our God, but those things which are revealed belong to us and to our children forever, that we may do all the words of this law.” They belong to the church and her children, not the world. That is why the scripture says, “The secret of the Lord is with them that fear him” for to fear God is not merely to dread of His wrath, but it is a comprehensive disposition of the soul towards Him it is, a complete and thorough covenantal reverence for God’s majesty, that drives the soul to tremble at His Word, delight in His law, trust in His mercy, rest in His fatherly care, and walk in holiness before Him. It is not merely terror at His judgment, but the inward grace of believing His truth, hoping in His promises, submitting to His ordinances, and loving His will, such that the heart is kept humble, the hands clean, and the life upright. It is the beginning of wisdom, the fountain of obedience, the companion of faith, and the root of all true piety. This attitude has every true believer before God and apart from this complete character dressed in all the moral virtues we cannot say, “the secret of the Lord is with us.” Even as it is written, “Therefore give even all diligence thereunto: and join moreover virtue with your faith: and with virtue, knowledge; And with knowledge, temperance; and with temperance, patience; and with patience, godliness; And with godliness, brotherly kindness; and with brotherly kindness, love. For if these things be in you, and abound, they make you that ye shall neither be idle nor unfruitful in the knowledge of our Lord Jesus Christ. But he that hath not these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.” Truly then if we are so clothed in virtue and godliness The LORD will show us His covenant, that is that He will so guide us so intimately as to turn our heart and hands and feet in the way we should go. For what is the covenant of the LORD but that which we have just declared, that is that He binds Himself to us by eternal promise to be a God unto us, to take care of us, to teach us HIs truth, to conform our hearts and minds to Him, and to prepare for us an eternal abode with Him? Therefore God invites us by His own grace that we might partake of His benefits, learn to fear Him, in fearing ask Him, and in asking receive all the benefits in this life and in the life to come. Such is the blessing of the righteous, therefore let us not hesitate or limp in the receiving of them but walk on in faith and obedience, knowing there is no reward for the rebellious.

John Calvin,
The Psalmist here confirms what he had just said in a preceding verse, namely, that God will faithfully discharge the office of a teacher and master to all the godly; and, after his usual manner, he repeats the same sentiment twice in the same verse for the covenant of God is nothing else than his secret or counsel. By the use of the term secret, he means to magnify and extol the excellency of the doctrine which is revealed to us in the law of God. However much worldly men, through the pride and haughtiness of their hearts, despise Moses and the prophets, the faithful nevertheless acknowledge, that in the doctrine which they contain, the secrets of heaven, which far surpass the comprehension of man, are revealed and unfolded. Whoever, therefore, desires to derive instruction from the law, let him regard with reverence and esteem the doctrine which it contains. We are, farther, by this place admonished to cultivate the graces of meekness and humility, lest, in reliance upon our own wisdom, or trusting to our own understanding, we should attempt, by our own efforts, to comprehend those mysteries and secrets, the knowledge of which David here declares to be the prerogative of God alone. Again, since the fear of the Lord is said to be the beginning, and as it were the way that leads to a right understanding of his will, (Psalms 111:10,) according as any one desires to increase in faith, so also let him endeavor to advance in the fear of the Lord. Moreover, when piety reigns in the heart, we need have no fear of losing our labor in seeking God. It is indeed true, that the covenant of God is a secret which far exceeds human comprehension; but as we know that he does not in vain enjoin us to seek him, we may rest assured that all those who endeavor to serve him with an upright desire will be brought, by the teaching of the Holy Spirit, to the knowledge of that heavenly wisdom which is appointed for their salvation. But, in the meantime, David indirectly rebukes those who falsely and groundlessly boast that they are interested in the covenant of God, while they rest merely in the letter of the law, and have no saving impressions of the fear of God. God, it is true, addresses his word indiscriminately to the righteous and the wicked; but men do not comprehend it, unless they have sincere piety; just as Isaiah 29:11, says, that as regards the ungodly, the law is like “a book that is sealed.” And, therefore, it is no wonder that there is here made a distinction between those who truly serve God, and to whom he makes known his secret, and the wicked or hypocrites. But when we see David in this confidence coming boldly to the school of God, and leading others along with him, let us know, as he clearly shows, that it is a wicked and hateful invention to attempt to deprive the common people of the Holy Scriptures, under the pretense of their being a hidden mystery; as if all who fear him from the heart, whatever their state or condition in other respects may be, were not expressly called to the knowledge of God’s covenant.

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Opening Prayer.

Lesson 33. [1.2.10.] The Contents of Holy Scripture. Pt. 10. The Histories: 1 Samuel.

Westminster Confession of Faith 1.2

Under the name of holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments,

All which are given by inspiration of God, to be the rule of faith and life.

Intro. 1 Sam. 1-2

I. Survey
i. Overview
The Book of 1 Samuel marks a decisive turning point in redemptive history. It records the transition from the period of the judges—marked by fragmentation and political instability—to the rise of the monarchical office in Israel, first under Saul, and then David, the man after God’s own heart.

It opens in a time of national disorder and spiritual barrenness, yet it introduces the birth of Samuel, the last judge, a faithful prophet, and the anointer of kings. From the brokenness of barren Hannah to the corruption of the priesthood under Eli, from the people’s sinful desire for a king to the divine choosing of David, the book describes the sin of man and the sovereign mercy of God.

ii. Place in the Canon
The Book of 1 Samuel is the ninth book of the Holy Scriptures, following directly after Judges and Ruth. Its canonical placement is of no small significance. It serves as a bridge between the time of the judges and the rise of the monarchy, and thus, it lays the groundwork for the Books of the Kings.

Judges ends with the solemn refrain:

“In those days there was no king in Israel: every man did that which was right in his own eyes.” (Judg. 21:25)

1 Samuel begins to answer that void, first with weak candidates (Eli’s sons, Saul), and then with the raising up of David, from whom the Messiah would come.

The events recorded in 1 Samuel mark the beginning of what might be called the kingdom era, which continues through 2 Samuel, 1 & 2 Kings, and 1 & 2 Chronicles. It is not merely history, but the theological foundation for the concept of kingship under God.

a. It is in 1 Samuel that the office of prophet, priest, and king are most visibly seen in conflict and convergence.

b. The book also records the removal of unfaithful leaders (Eli and Saul) and the exaltation of the humble (Hannah, Samuel, David), a principle that governs the works of providence in every age.

Ruth, which immediately precedes 1 Samuel, ends with the genealogy of David—a fitting prelude to the establishment of David’s house in 1 & 2 Samuel. Thus, the canonical flow from Judges (chaos), to Ruth (faithful remnant), to 1 Samuel (God’s provision of a righteous ruler), reflects the redemptive progression of Scripture from fall to promise to fulfillment.

In summary, 1 Samuel is a necessary and divinely placed volume in the canon for It instructs the church that the kingdom as much as the church and people must be governed by His Word, and that the rise and fall of nations and kings are ever subject to His will.

iii. Progress of Redemption
In the scope of redemptive history, 1 Samuel introduces the kingdom as an office within God’s covenantal administration. Until now, Israel had been ruled by prophets, priests, and judges—raised up at need and ruled directly under God’s sovereignty. But in 1 Samuel, the people cry out for a king “like all the nations” (1 Sam. 8:5), thereby revealing not a desire for order, but a rejection of the Lord Himself as King.

Yet God, in judgment and mercy, allows their request, granting them Saul, a man after their own heart—impressive in stature but destitute of spiritual fidelity. As the prophet Hosea later declares:

“I gave thee a king in mine anger, and took him away in my wrath.” (Hosea 13:11)

This word from the Lord shows that while monarchy may be a lawful form of government (Deut. 17:14–20), a king without righteousness is a curse, not a blessing. Saul becomes the sign of what happens when outward authority lacks inward grace.

And yet, even through this grievous departure, the Lord begins to unveil His purpose: He raises up David, a man after His own heart, and with him initiates a royal line that shall not fail.

“The LORD hath sought him a man after his own heart, and the LORD hath commanded him to be captain over his people.” (1 Sam. 13:14)

This begins the foundation of the Davidic Covenant, which will be declared explicitly in 2 Samuel 7—that God will establish the throne of David forever, and that from his seed shall come the Redeemer, whose kingdom is everlasting (Isa. 9:7; Luke 1:32–33) Ezk. 34,37

Thus, 1 Samuel teaches us the necessity of a spiritual king—not one who merely bears the crown outwardly, but one who reigns in righteousness and governs the hearts of men. Saul was raised in wrath and removed in wrath; David was raised in mercy, and from him came Christ, the King of glory.

“Thy people shall be willing in the day of thy power.” (Psalm 110:3)

iv. Authorship and Historical Setting
The Book of 1 Samuel is commonly attributed to Samuel the prophet, who is both a central figure in the narrative and the human instrument through whom God’s word came in that generation (cf. 1 Sam. 3:19–21). However, since Samuel dies within the book (25:1), the remainder may have been completed by the prophets Nathan and Gad, as referenced in 1 Chronicles 29:29:

“Now the acts of David the king, first and last, behold, they are written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer.”

The historical setting of 1 Samuel falls in the eleventh century before Christ, roughly between 1100–1010 BC. The events take place in a time of national confusion following the period of the judges, in which the people had no settled ruler and frequently fell into idolatry and foreign oppression.

The priesthood, represented by Eli and his sons, had grown corrupt. The tabernacle still remained in Israel, but the ark of the covenant would soon be captured by the Philistines, a judgment upon the people and the priesthood alike. Into this spiritual wilderness, Samuel is born by promise, and raised up to lead the nation in repentance and reform.

a. Contemporary Events in the Ancient World
To place 1 Samuel in the wider scope of world history, we note that the eleventh century BC was a time of upheaval and transition in many great civilizations:

In Egypt, the New Kingdom had ended, and the nation entered a time of political fragmentation known as the Third Intermediate Period. Foreign invasions and internal division marked the era.

In Mesopotamia, the power of Assyria was slowly rising. Assur-bel-kala and his successors were extending influence, though the empire was not yet at its full height. This sets the stage for Assyria’s later role in Israel’s judgment.

In China, the Western Zhou Dynasty had recently overthrown the Shang Dynasty and established a feudal system, blending religion and rulership in ways foreign to biblical theology.

The Mycenaean civilization in Greece had collapsed around 1200 BC, and what is now called the Greek Dark Ages prevailed—a time of social regression and loss of literacy.

Thus, while Israel was being chastened and shaped for the coming of a righteous king, the great nations of the world were marked by instability, decline, or pagan grandeur—all in the shadow of God’s redemptive purposes, mostly hidden from their eyes.

b. Contrast with Church History
If we reflect upon Church history, we observe a similar principle: in times of outward decline and spiritual darkness, the Lord raises up instruments for reform and preservation.

As Samuel was born in days of priestly corruption, so Augustine was born in times of doctrinal confusion.

As David rose amidst political and moral collapse, so Luther, Calvin, and the Puritans were raised in times of ecclesiastical decay.

Even as mighty nations waged wars and built empires, the true kingdom was being advanced quietly—in humble places, through faithful men, according to the Word of God.

The lesson is this: while the world exalts outward glory, God builds His kingdom in weakness, humility, and righteousness. Just as 1 Samuel begins with a barren woman praying in secret, so the great turning points of church history are born in the hidden groanings of the faithful.

II. Relationship to the Confession
The Book of 1 Samuel bears direct and living testimony to the doctrines summarized in the Westminster Confession of Faith. It is not merely historical but doctrinal—revealing, in the course of real events, the nature of God, the depravity of man, the offices of Christ in shadow, the means of grace, and the exercise of providence and judgment.

i. The Sovereignty and Providence of God (WCF 3 & 5)

The entire book is a testimony to divine providence, which the Confession declares is God’s “most wise and holy providence… whereby He upholds, directs, disposes, and governs all creatures, actions, and things.” (WCF 5.1)

a. Hannah’s barren womb is opened by God’s sovereign decree (1 Sam. 1:5).

b. The fall of Eli’s house, the rise of Samuel, the choosing of Saul, and his later rejection—each is governed by divine purpose.

c. Even the desires and rebellions of men (1 Sam. are ordered to fulfill God’s greater design of establishing David’s line, through whom Christ would come.

God gives kings in anger, removes them in wrath, and raises up another in mercy—all according to His sovereign will. “When God would judge a nation he gives them wicked rulers”

ii. The Depravity of Man and Rejection of God’s Rule (WCF 6 & 19)
The people’s demand for a king “like all the nations” (1 Sam. 8:5) is not merely political preference—it is a spiritual apostasy. God Himself declares:

“They have not rejected thee, but they have rejected Me, that I should not reign over them.” (1 Sam. 8:7)

This is a striking manifestation of what the Confession describes in WCF 6.2:

“Whereby man is wholly inclined to all evil, and that continually.”

The corruption of the heart leads man either to establish false authority in the place of God, or to cast off all authority entirely, depending on which better suits his pride.

a. The Abuse of Authority: Saul and the Spirit of Rome

In Saul we see a man raised up in response to sinful desire. Though anointed by God, he becomes self-willed and presumptuous. He usurps the priesthood (1 Sam. 13), disobeys God’s word (1 Sam. 15), and ultimately seeks to control the kingdom by his own devices, even resorting to necromancy.

This tyrannical spirit foreshadows the rise of false power even within the church, particularly under Rome, where Emperors popes and bishops, claiming divine sanction, persecuted the saints, exalted themselves above Scripture, and placed the traditions of men above the law of God.

Both Saul and Rome bear witness to the reality that when man rules without fear of God, his authority becomes a rod of oppression.

b. The Rejection of Authority: The Anabaptist Spirit.

Yet depravity swings also in the opposite direction. Where Saul seeks unlawful dominion, the people of later ages have sought lawless autonomy. In the days of the Reformation, certain radical groups, such as the Anabaptists, cast off not only the corruptions of Rome—which was right—but also the lawful order of the visible church.

They denied:

The authority of the civil magistrate,

The office of the ministry,

And the visible church’s authority to teach, administer sacraments, and exercise discipline.

Thus, they opposed not human error but God-ordained structures, turning liberty into disorder.

All of this reflects WCF 6.2–3: “From this original corruption… proceed all actual transgressions.”

iii. The Offices of Christ Foreshadowed (WCF 8.1)
The Westminster Confession declares that Christ was ordained by the Father as “the Mediator between God and man, the Prophet, Priest, and King” (WCF 8.1). In 1 Samuel, each of these offices is prefigured, yet each is marked by human frailty, pointing to a better fulfilment.

a. Eli – The Failing Priest

Eli serves as high priest and judge in Israel. He exercises his office with reverence in public duty—he intercedes for Hannah, instructs young Samuel, and receives God’s judgment with humility.

“It is the LORD: let him do what seemeth him good.” (1 Sam. 3:18)

Yet Eli is marked by a grave failure: he honours his sons above God (1 Sam. 2:29). Though he rebukes them, he does not restrain them. They defile the sacrifices and lead the people into contempt of holy things. Therefore, God declares:

“I will raise me up a faithful priest…” (1 Sam. 2:35)

Thus, the priesthood awaits a perfect priest, faithful in every house—“a merciful and faithful high priest” (Heb. 2:17)—Jesus Christ.

b. Samuel – The Instructing Prophet

Samuel is raised by God as a prophet, faithful from his youth. He hears the Word of the Lord, rebukes kings, calls the people to repentance, and offers intercessory sacrifices.

“And the LORD let none of his words fall to the ground.” (1 Sam. 3:19)

Yet Samuel, for all his personal piety, fails in his own house:

“And his sons walked not in his ways…” (1 Sam. 8:3)

Though not corrupt like Eli’s sons, they pervert justice for gain. The people, seeing this, use it as justification to reject God’s rule and demand a king.

Thus, even the best of prophets cannot conform their children to holiness. But Christ is the true Prophet, whose word transforms the heart, and whose Spirit brings regeneration and power (Ezek. 36:26–27; John 6:63).

c. David (Introduced) – The Anointed King

Though David is not crowned until 2 Samuel, he is anointed in 1 Samuel 16 and already begins to act with the heart of a true king—defending Israel, comforting Saul, sparing his enemy, and walking in integrity.

Yet even David, as we shall later see, will stumble grievously—not in his public duties at first, but in his private passions and in his sons’ rebellion. He too fails to govern his household in righteousness. His grief over Absalom and the wickedness of Amnon and Adonijah reveal the same inability: he cannot conquer sin within his own family.

d. The Need for a Redeemer with Power

Thus, in 1 Samuel, we are taught a vital lesson: God may raise up godly men, and clothe them with His Spirit for public office, but none can change the heart, not even within their own house.

Only Christ, the true Prophet, Priest, and King:

Offers perfect intercession (Heb. 7:25)

Speaks effectual truth (John 18:37)

Rules His house with perfect wisdom and might (Isa. 9:6; Heb. 3:6)

And conforms His people to Himself, by the inward working of His Spirit (Rom. 8:29)

The failure of Eli, Samuel, and David—though faithful—testifies that man cannot save. The house must be ruled by One who reigns not only over flesh, but over the heart.

“He shall save his people from their sins.” (Matt. 1:21)

iv. The Means of Grace and Worship (WCF 21)

The book also gives warning and instruction concerning true worship:

a. Eli’s sons, though priests, defile the offerings and dishonour God—He judges them for profaning holy things (1 Sam. 2:17).

b. The ark is taken into battle presumptuously (1 Sam. 4), as though it were a magical object rather than a symbol of God’s covenant presence.

c. Samuel calls the people back to repentance, prayer, and obedience—not mere ceremony.

The Confession affirms that “the acceptable way of worshiping the true God is instituted by Himself…” (WCF 21.1). 1 Samuel testifies against innovations, superstition, and formalism, showing that right worship is grounded in reverence, obedience, and God’s appointed means.

v. Lawful Civil Government and Its Limits (WCF 23)

1 Samuel provides a biblical foundation for the Confession’s doctrine of magistracy. When the people ask for a king, Samuel warns them of the cost (1 Sam. 8:11–18)—a sober teaching on the power and corruption of civil authority. Yet God permits kingship, with the expectation that the king shall be subject to God’s law (cf. Deut. 17:18–20).

Thus, civil government is ordained of God (Rom. 13:1), but it is to serve, not replace, divine rule.

In conclusion, 1 Samuel richly embodies the truths summarized in the Confession—not abstractly, but through real people, real failures, and God’s real intervention. It teaches that man’s rebellion cannot thwart God’s purposes, and that true reform begins with God raising up faithful men, faithful worship, and pointing all hearts to His appointed King.

III. Structure
I. The Rise of Samuel and the Fall of Eli’s House (Chapters 1–7)

Theme: The Lord Raises a Faithful Prophet

i. Hannah’s barrenness and answered prayer (ch. 1)

ii. Hannah’s song of praise—exalting the lowly, abasing the proud (ch. 2)

iii. Eli’s sons defile the priesthood and are judged (ch. 2–4)

iv. The calling of Samuel as prophet (ch. 3)

v. The ark is captured—Ichabod: “the glory is departed” (ch. 4)

vi. The ark among the Philistines—Dagon falls (ch. 5–6)

vii. Samuel intercedes; the Lord delivers Israel (ch. 7)

Content focus: This section teaches that revival begins not with kingship, but with repentance, faithful preaching, and reverent worship. God removes the old order and raises up a prophet to restore His Word.

II. The Demand for a King and the Reign of Saul (Chapters 8–15)

Theme: The Carnal King is Given in Wrath

i. The people demand a king to be like the nations (ch. 8 )

ii. Saul is chosen and anointed, and given signs (ch. 9–10)

iii. Saul delivers Jabesh-Gilead and is confirmed by the people (ch. 11)

iv. Samuel’s final address: warning against rebellion (ch. 12)

v. Saul’s disobedience in offering sacrifice (ch. 13)

vi. Jonathan’s faith contrasts with Saul’s rashness (ch. 14)

vii. Saul spares Amalek and is rejected by God (ch. 15)

Content focus: This section reveals the danger of outward power apart from inward grace. Saul begins with external potential, but his rule degenerates into pride, fear of man, and spiritual presumption. His rejection lays the groundwork for the need of a better king.

III. The Rise of David and the Decline of Saul (Chapters 16–31)

Theme: The Lord Chooses a King After His Own Heart

i. David is anointed, the Spirit departs from Saul (ch. 16)

ii. David slays Goliath (ch. 17)

iii. David finds favour, but Saul becomes jealous (ch. 18)

iv. Jonathan covenants with David, Saul plots murder (ch. 19–20)

v. David flees and is sustained by providence (ch. 21–23)

vi. Twice David spares Saul—he will not stretch out his hand (ch. 24, 26)

vii. Saul consults a witch—utter apostasy (ch. 28)

viii. David with the Philistines, then spared from fighting Israel (ch. 29–30)

ix. Saul and his sons fall in battle (ch. 31)

Content focus: Here we see David’s righteousness contrasted with Saul’s ruin. David does not seize the throne but waits for God’s timing, proving his fitness for the crown. Saul descends into madness and spiritual ruin. This section prepares for the Davidic Covenant, soon to be established.

IV. Christ in 1 Samuel

The Book of 1 Samuel is rich in typology, anticipation, and spiritual longing. Though Christ is not named, the book is full of shadows pointing toward the true Prophet, Priest, and King who was to come. In the failures and insufficiencies of the characters, as well as in their obedience and office, the soul is directed beyond the temporal to the eternal Redeemer.

i. Christ Foreshadowed in Office

a. Samuel – Prophet and Intercessor

Samuel is raised up by God to speak His word faithfully in a time of spiritual darkness. He is both prophet and judge, interceding for the people and calling them to repentance. His whole life is a testimony that God will not forsake His people, even when they forsake Him.

“Moreover as for me, God forbid that I should sin against the LORD in ceasing to pray for you…” (1 Sam. 12:23)

Christ is the greater Samuel, whose every word is truth, whose intercession never fails (Heb. 7:25), and whose judgment is perfect and righteous.

b. David – Anointed King and Suffering Servant

David, the shepherd boy anointed in secret, rejected by men, yet beloved of God, stands as the clearest type of Christ in 1 Samuel.

He is anointed by the Spirit.

He is persecuted by Saul, yet does not return evil for evil.

He waits patiently for God’s timing, sparing his enemy when he might have killed him.

He gathers the distressed and outcast to himself (1 Sam. 22:2), as Christ would do.

“He was despised and rejected of men… yet he opened not his mouth.” (Isa. 53:3,7)

David is the king after God’s heart—but not the king who can save the soul. His reign begins in exile and ends in glory, just as Christ was rejected, crucified, and is now risen to reign forever.

ii. Christ in the Ark and the Glory of God

When the ark of God is captured (1 Sam. 4), it is said:

“The glory is departed from Israel.” (Ichabod)

This signifies not only national shame, but spiritual judgment. Yet when the ark is returned, it brings judgment to the Philistines and joy to Israel. The ark, as the sign of God’s presence, points forward to Christ incarnate, who is both judgment to the proud and salvation to the humble.

“We beheld His glory, the glory as of the only begotten of the Father…” (John 1:14)

Conclusion.

Closing Prayer.

YouTube Audio: https://youtu.be/sHQjQic6DzQ