The Central Thought of and the Divine Trinity as Revealed in 1 and 2 Samuel
读经：撒上一3、7、10~11、19~24，二11、35，三9~11、21，七3~6，八4~22，十六1~3、13，撒下二三1~3，二四25
壹 撒母耳记的中心思想乃是，神经纶的成就需要人的合作─成为肉体的原则：
I. The central thought of 1 and 2 Samuel is that the fulfillment of God's economy needs man's cooperation—the principle of incarnation:
一 成为肉体的原则是，神进到人里面，亲自与人调和，使人与神自己成为一；这样，神在人里，人在神里，有同一个生命并过同一个生活─约十五4~5，加二20。
A. The principle of incarnation is that God enters into man and mingles Himself with man to make man one with Himself; thus, God is in man and man is in God, having one life and one living—John 15:4-5; Gal. 2:20.
二 我们需要对这事实有深刻的印象：神经纶的成就需要我们的合作；与神合作，意思就是与神绑在一起─林前六17，约十五4~5，林后六1，林前三9，十六10、16。
B. We need to be deeply impressed with the fact that the fulfillment of God's economy requires our cooperation; to cooperate with God means to be bound together with God—1 Cor. 6:17; John 15:4-5; 2 Cor. 6:1; 1 Cor. 3:9; 16:10, 16.
三 在撒母耳记中，与神合作这件事，由撒母耳的母亲哈拿、撒母耳和大卫在积极一面的历史，以及以利和扫罗在消极一面的历史所例证。
C. In 1 and 2 Samuel cooperation with God is illustrated by the history of Samuel's mother, Hannah, of Samuel, and of David, in the positive sense, and by the history of Eli and Saul, in the negative sense.
四 借着成为肉体的原则与神合作，跟个人对美地的享受有关；美地乃是包罗万有并延展无限之基督的预表─申八7~10：
D. Cooperation with God through the principle of incarnation is related to the personal enjoyment of the good land, which typifies the all-inclusive and all-extensive Christ—Deut. 8:7-10:
1 撒母耳记接续约书亚记、士师记和路得记，说到关于享受神所赐美地的细节。
1. First and 2 Samuel, as a continuation of Joshua, Judges, and Ruth, give the details concerning the enjoyment of the God-given good land.
2 撒母耳记的预表给我们看见，新约信徒能如何并该如何享受基督作神分给他们的分，以建立神的国，就是召会─西一12，太十六18~19，罗十四17：
2. The types in 1 and 2 Samuel show us how the New Testament believers can and should enjoy Christ as their God-allotted portion for the establishing of God's kingdom, which is the church—Col. 1:12; Matt. 16:18-19; Rom. 14:17:
a 在撒母耳记，与神合作之人所享受的美地，成了神的国。
a. In 1 and 2 Samuel the good land enjoyed by those who cooperated with God became the kingdom of God.
b 在我们与神的合作中，我们需要享受基督到一个地步，使我们对基督的享受成为神的国，在其中我们与基督一同在生命中作王─罗五17，十四17。
b. In our cooperation with God we need to enjoy Christ to such an extent that our enjoyment of Christ becomes the kingdom of God, in which we reign in life with Christ—Rom. 5:17; 14:17.
贰 我们需要看见撒母耳记所启示的神圣三一：
II. We need to see the Divine Trinity as it is revealed in 1 and 2 Samuel:
一 神对祂所拣选之子民的定旨不是仅仅击败仇敌，完全占有美地，乃是要他们在地上建立国度：
A. God's purpose for His chosen people was not merely to defeat the enemies and take full possession of the good land but for them to set up a kingdom in the land:
1 神要成就祂的心愿，得着一个彰显，就需要国度；国度就是一个范围，使神在其中得着彰显─撒上十25，太六10，路一33。
1. In order for God to fulfill His intention to have an expression, He needs to have a kingdom, a sphere in which He is expressed—1 Sam. 10:25; Matt. 6:10; Luke 1:33.
2 以色列人被领出埃及，经过旷野，他们在那里为神建造帐幕；然后他们进入美地，每一支派都分得一部分美地，使神能在地上得着一个国度─书十三1~二二34。
2. The children of Israel were brought out of Egypt and through the wilderness, where they built the tabernacle for God; then they entered into the good land, and every tribe was allotted a portion of the land so that God might have a kingdom on earth—Josh. 13:1—22:34.
3 在带进国度的事上，撒母耳记是极其重要的─撒上八4~22，十25，十三14，十五28，十六1~3、13。
3. First and 2 Samuel are crucial for the bringing in of the kingdom—1 Sam. 8:4-22; 10:25; 13:14; 15:28; 16:1-3, 13.
二 由于士师记中悲惨的光景，所以急切并迫切需要一个像撒母耳这样的人─撒上二35，三21：
B. Because of the miserable situation in the book of Judges, there was an urgent and desperate need for one like Samuel—1 Sam. 2:35; 3:21:
1 撒母耳是拿细耳人、祭司、申言者和士师；这四重身份使撒母耳够资格成为带进君王并设立国度的人。
1. Samuel was a Nazarite, a priest, a prophet, and a judge; this fourfold status qualified Samuel to be the one who could bring in the king and set up the kingdom.
2 撒母耳作祭司、申言者和士师并不是神的目标；神的心意是要设立国度连同君王─八7，十三14。
2. For Samuel to be a priest, a prophet, and a judge was not God's goal; God's intention was to set up a kingdom with a king—8:7; 13:14.
三 撒母耳记启示，带进君王以及设立国度，端赖神圣三一与祂百姓的牵连：
C. First and 2 Samuel reveal that the bringing in of the king and the setting up of the kingdom depended on the involvement of the Divine Trinity with His people:
1 要使这样一位撒母耳得以兴起并完成托付，极其需要神圣的三一─撒上一10~11、20，十1、6，十六1~3。
1. In order for such a one as Samuel to be raised up and carry out his commission, there was a need of the Divine Trinity—1 Sam. 1:10-11, 20; 10:1, 6; 16:1-3.
2 为此，撒母耳记详细、细致地启示神圣的三一；撒母耳记所记载之历史紧要的点，乃是需要神圣的三一─撒下二二1~3，二三1~3，二四25。
2. For this reason, in 1 and 2 Samuel there is a detailed, fine revelation of the Divine Trinity; the crucial point in the history recorded in 1 and 2 Samuel is that there was the need of the Divine Trinity—2 Sam. 22:1-3; 23:1-3; 24:25.
四 撒上一章启示神圣的三一，和主主宰的手：
D. The Divine Trinity and the sovereign hand of the Lord are revealed in 1 Samuel 1:
1 在堕落之以色列的混乱中，以利加拿和哈拿留在神为着祂永远定旨所命定生命的路上─1~5、10~11、20、24节。
1. In the midst of the chaos of degraded Israel, Elkanah and Hannah remained on the way of life ordained by God for His eternal purpose—vv. 1-5, 10-11, 20, 24.
2 以利加拿每年和他的家人上神的殿，就是那时在示罗的帐幕，好敬拜耶和华并向耶和华献祭─3、21~24节：
2. Every year Elkanah went with his family to the house of God, the tabernacle, which was in Shiloh at that time, to worship and make offerings to Jehovah—vv. 3, 21-24:
a 在三至七、十至十一、二十和二十四节中，祭牲预表基督是一切的祭物；公牛、细面和酒，表征我们所经历并带到神殿里献给神的基督。─引用经文
a. In verses 3-7, 10-11, 20, and 24 the sacrifices typify Christ as all the offerings; the bulls, flour, and wine signify the Christ whom we experience and bring to the house of God to offer to Him.
b 耶和华是那伟大的我是，神的殿是基督作神的具体化身，成为神在祂子民中间的居所─10~11节。
b. Jehovah is the great I Am, and the house of Jehovah is Christ as the embodiment of God to be God's dwelling place among His people—vv. 10-11.
c 这段主要给我们看见，神的殿是三一神的具体化身，祭物是我们进入神这具体化身的凭借，这凭借就是救赎；因此，从这些经节，我们看见神的具体化身和神完满的救赎─参约一14、29，路一68，二38，弗一7。
c. This section mainly shows us the house of God as the embodiment of the Triune God and the offerings as the means for us to enter into the embodiment of God, that is, redemption; therefore, in these verses we see God's embodiment and God's full redemption—cf. John 1:14, 29; Luke 1:68; 2:38; Eph. 1:7.
3 因耶和华使哈拿不能生育，这迫使她有迫切、一再奉献的祷告；她受神主宰并隐密的推动，祷告要得一个男孩子，绝对为着主─撒上一5、10~12、15。
3. Because Jehovah had shut up Hannah's womb, she was forced to pray a desperate, consecrated, and consecrating prayer; motivated by God sovereignly and secretly, she prayed for a male child who would be absolute for the Lord—1 Sam. 1:5, 10-12, 15.
五 我们在撒母耳记可以看见，三一神同祂的具体化身和救赎，完全牵连在产生撒母耳和大卫，好带进神的国这件事上：
E. In 1 and 2 Samuel we can see that the Triune God with His embodiment and redemption was fully involved with bringing forth Samuel and David so that the kingdom of God might be brought in:
1 神圣的三一启示于大卫受膏作王─撒上十六1~3、13：
1. The Divine Trinity is revealed in the anointing of David to be king—1 Sam. 16:1-3, 13:
a 在这些经节中，我们看见三一神是耶和华，以及三一神的灵是耶和华的灵─13节。
a. In these verses we see the Triune God as Jehovah and the Spirit of the Triune God as the Spirit of Jehovah—v. 13.
b 油预表神的灵，所献上的母牛犊预表基督作祭物；所以，神圣的三一牵连在大卫的受膏里，使大卫作以色列的王─诗八九20。
b. The oil typifies the Spirit of God, and the sacrificed heifer typifies Christ as the offering; thus, the Divine Trinity was involved in the anointing of David, making him the king over Israel—Psa. 89:20.
2 在撒下二十二章一至三节，大卫向耶和华所念之歌的话提到，耶和华是他的岩石、山寨、解救者、磐石、盾牌和拯救的角；在四十七节大卫宣告：“耶和华是活神；愿我的磐石受颂赞；愿神，那拯救我的磐石，被高举。”─引用经文
2. The words of David's song to Jehovah in 2 Samuel 22:1-3 mention Jehovah as his crag, fortress, Deliverer, rock, and shield and horn of salvation; in verse 47 David declares, "Jehovah lives; and blessed be my rock, / And exalted be God, the rock of my salvation."
3 在撒下二十三章一至三节大卫末了的话中，耶和华的灵借着他说话，并且以色列的磐石对他说话─2~3节：
3. In 2 Samuel 23:1-3—David's last words—the Spirit of Jehovah spoke through him, and the Rock of Israel spoke to him—vv. 2-3:
a 在这些经节里，磐石是基督作为神向祂子民施恩的立场。
a. In these verses the Rock is Christ as the ground for God to grace His people.
b 耶和华的灵是三一神的灵─撒上十6，十六13。
b. The Spirit of Jehovah is the Spirit of the Triune God—1 Sam. 10:6; 16:13.
c 这些经节里的“神”，希伯来文是“伊罗欣”（Elohim），指明三一神。
c. In these verses God in Hebrew is Elohim, indicating the Triune God.
4 在撒下二十四章二十五节，燔祭预表基督使神满足，而平安祭预表基督是神与祂子民之间的平安。─引用经文
4. In 2 Samuel 24:25 the burnt offerings typify Christ for God's satisfaction, and the peace offerings typify Christ for the peace between God and His people.
叁 我们当前的光景和神今日的需要，原则上与撒母耳时代的光景和需要是相同的─撒上八4~22：
III. Our present situation and God's need today are the same in principle as the situation and the need in the time of Samuel—1 Sam. 8:4-22:
一 急切需要有人像哈拿一样，为着神的目标有得胜的祷告，并为着够资格的人能像撒母耳一样─作拿细耳人、祭司、申言者和最后一位士师─为神使用，了结神子民当中混乱的光景，并带进君王和国度而祷告─二35：
A. There is an urgent need for some to pray prevailing prayers for God's goal, as Hannah did, and for qualified ones to be like Samuel—a Nazarite, a priest, a prophet, and the last judge—who was used by God to terminate the confused situation among God's people and bring in the king and the kingdom—2:35:
1 我们要以祷告应付神今日的需要，就需要基督作三一神的具体化身和一切祭物的实际，我们也需要会幕的应验，就是作神居所的召会─西二9~10，弗二21~22，来八1~2，十8~10。
1. In order for us to pray to meet God's need today, we need Christ as the embodiment of the Triune God and the reality of all the offerings, and we need the fulfillment of the Tent of Meeting, which is the church as God's dwelling place—Col. 2:9-10; Eph. 2:21-22; Heb. 8:1-2; 10:8-10.
2 就某种意义说，我们的君王基督还不在这里，我们仍在混乱的光景中，像士师时代一样─士二一25。
2. In a sense, Christ our King is not here yet, and we are still in a confused situation, as in the age of the judges—Judg. 21:25.
3 神国的实现乃是要来的国度，这国度将由主耶稣带进来，但需要有人像撒母耳一样，与神圣三一合作而带进国度─太六33，林前六17，十六10，林后六1。
3. The fulfillment of God's kingdom is the coming of the kingdom, which will be brought in by the Lord Jesus, but there is a need for some like Samuel to cooperate with the Divine Trinity by bringing in the kingdom—Matt. 6:33; 1 Cor. 6:17; 16:10; 2 Cor. 6:1.
4 我们需要领悟，要有得胜的祷告并带进国度，何等需要神圣的三一─太六10、13，启一4~7，八3~5。
4. We need to realize how greatly the Divine Trinity is needed to pray prevailing prayers and to bring in the kingdom—Matt. 6:10, 13; Rev. 1:4-7; 8:3-5.
二 三一神同祂的具体化身、祂的救赎和祂的灵，正在将我们构成合用的人，好为着祂的再来和国度─林后十三14。
B. The Triune God, with His embodiment, His redemption, and His Spirit, is constituting us into useful persons for His coming and His kingdom—2 Cor. 13:14.
三 我们要看见一件相当重要的事：今天三一神与我们有牵连，在我们里面运行以成就祂的旨意，完成祂的目的，并满足祂心头的渴望─腓二13，来十三21，弗一5、9、11，五17，西一19，罗十二2，启四11：
C. It is crucial for us to see that the Triune God is involved with us today, operating in us to accomplish His will, fulfill His purpose, and satisfy the desire of His heart—Phil. 2:13; Heb. 13:21; Eph. 1:5, 9, 11; 5:17; Col. 1:9; Rom. 12:2; Rev. 4:11:
1 我们若看见这个异象，对于什么是基督徒，我们的观念会被翻转─徒二六19，罗十二7~8，林后五14~15，弗三16~17。
1. If we see this vision, it will revolutionize our concept about what it means to be a Christian—Acts 26:19; Rom. 12:7-8; 2 Cor. 5:14-15; Eph. 3:16-17.
2 我们对基督徒生活那种天然、宗教、文化、道德和伦理的观念，需要被一个有三一神完全牵连其中的异象所顶替─太二八19，林后十三14，弗四4~6，启一4~7。
2. Our natural, religious, cultural, moral, and ethical concepts concerning the Christian life need to be replaced with a vision of the fully involved Triune God—Matt. 28:19; 2 Cor. 13:14; Eph. 4:4-6; Rev. 1:4-7.