太六33　　但你们要先寻求祂的国和祂的义，这一切就都要加给你们了。

　　启十一15　　第七位天使吹号，天上就有大声音说，世上的国，成了我主和祂基督的国，祂要作王，直到永永远远。

　　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。今天，需要有人照着神的需要祷告，如同哈拿所作的。神需要一些像撒母耳那样的人，他是拿细耳人、祭司、申言者、和最后一位士师。撒母耳是最后一位士师，因为神使用他，了结了神子民当中混乱的光景，就是没有君王或国度的光景。神需要这样够资格的人，了结消极的光景，并带进君王和国度。国度的实现乃是要来的国度，就是主耶稣所要带进的国度；但今天需要一些人，像撒母耳一样与神合作，带进国度。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。我们应当切慕作最后一位士师，姊妹们更应该切慕成为哈拿，祷告以产生一些人像撒母耳一样，了结混乱的时代，使君王基督可以带着国度而来。（李文集一九八三年第三册，三八一页。）

　　Matt. 6:33 But seek first His kingdom and His righteousness, and all these things will be added to you.

　　Rev. 11:15 And the seventh angel trumpeted; and there were loud voices in heaven, saying, The kingdom of the world has become the kingdom of our Lord and of His Christ, and He will reign forever and ever.

　　Our present situation and God’s need today are the same in principle as the situation and the need at the time of Samuel. Some today need to pray according to God’s need, as Hannah did. God needs some like Samuel, who was a Nazarite, a priest, a prophet, and the last judge. Samuel was the last judge because God used him to terminate the confused situation among God’s people, who were without a king or a kingdom. God needs such ones who are qualified to terminate the negative situation and bring in the king and the kingdom. The fulfillment of the kingdom is the coming kingdom, which will be brought in by the Lord Jesus, but there is a need today for some like Samuel to cooperate by bringing in that kingdom. In a sense, Christ our King is not here yet, and we are still in a confused situation, just as in the age of the judges. We should aspire to be the last judge. The sisters especially should aspire to be like Hannah, praying to bring forth some like Samuel, who will terminate the confused age so that Christ the King may come with His kingdom. (CWWL, 1983, vol. 3, “The Divine Trinity as Revealed in the Holy Word,” pp. 292-293)

　　我们需要领悟，要成就这件事，何等需要神圣的三一。哈拿要有得胜的祷告，并领受确定的答应，需要帐幕和祭物，这些都预表子基督作神的具体化身和一切祭物的实际。同样的，我们要以祷告应付神今日的需要，就需要基督作神的具体化身和祭物的实际。我们也需要会幕的应验，就是作神居所的召会。哈拿不是在家里有得胜的祷告。我们需要在召会生活中，有神的具体化身和祂丰满的救恩。如此，我们就能为着神的目标，有得胜的祷告以带进国度。这是对神圣三一的经历。

　　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。今天三一神仍与我们有牵连。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。我们必须信靠神圣三一的牵连，神圣三一的工作。我们若看见这个，对于什么是基督徒，我们的观念会被翻转。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。（李文集一九八三年第三册，三八二、三八六页。）

　　我们必须学习与神圣的三一合作。神圣的三一是我们基督徒生活的模型。在神圣的三一中间没有争战。父乐于高举子，子非常愿意顺从父，灵也愿意为子作见证。我们“人的三一”不是这样；因此，我们需要救主。这位救主就是已进入我们灵里的神圣三一。我们得救以后，我们“人的三一”需要跟从内住的神圣三一。在我们的救恩里，我们该与住在我们里面的救主合作。至终，我们的全人—灵、魂、体—要荣耀神圣的三一。这样与内住的三一合作，会带进祂的得荣、祂的彰显、和祂的显明。（李文集一九九○年第二册，六○五至六○六页。）

　　参读：在神圣三一里并同神圣三一活着，第一章。

　　We need to realize how greatly the Divine Trinity is needed for this to be accomplished. In order for Hannah to pray such a prevailing prayer and receive a definite reply, she needed the tabernacle and the offerings, which typify Christ the Son as the embodiment of God and the reality of all the offerings. Similarly, in order for us to pray to meet God’s need today, we need Christ as the embodiment of God and the reality of the offerings. We also need the fulfillment of the Tent of Meeting, which is the church as God’s dwelling place. Hannah did not pray her prevailing prayer in her home. We need God’s embodiment and His full salvation in the church life. Then we can pray prevailing prayers for God’s goal, to bring in the kingdom. This is the experience of the Divine Trinity.

　　First and 2 Samuel reveal that the bringing in of the king and the setting up of the kingdom depend on the involvement of the Divine Trinity with His people. The Triune God is still involved with us today. The Triune God, with His embodiment, His redemption, and His Spirit, is constituting us into useful persons for His coming and His kingdom. We must trust in the involvement, the work, of the Divine Trinity. If we see this, it will revolutionize our concept about what it means to be a Christian. 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. (CWWL, 1983, vol. 3, “The Divine Trinity as Revealed in the Holy Word,” pp. 293, 295-296)

　　We must learn to cooperate with the Divine Trinity. The Divine Trinity is the model of our Christian life. Among the Divine Trinity there is no warfare. The Father is happy to exalt the Son, the Son is very willing to subject Himself to the Father, and the Spirit is willing to testify concerning the Son. Our “human trinity” is not like this. Therefore, we need a Savior. This Savior is the Divine Trinity, who has come into our spirit. After we are saved, our “human trinity” needs to follow the indwelling Divine Trinity. In our salvation we should cooperate with the Savior who is indwelling us. Eventually, our entire being—spirit, soul, and body—will glorify the Divine Trinity. This cooperation with the indwelling Trinity will result in His glorification, His expression, and His manifestation. (CWWL, 1990, vol. 2, “Messages to the Trainees in Fall 1990,” pp. 478-479)

　　Further Reading: CWWL, 1988, vol. 1, “Living in and with the Divine Trinity,” ch. 1