一 毗尼拿和哈拿代表两个基本上不同的原则和两个基本上不同的职事；（一2，4，7；）哈拿的职事只是要带进君王，不是要有许多儿女；毗尼拿的职事乃是要得着许多儿女，许多结果；毗尼拿和她的儿女代表神大部分的子民，但没有一个与转移时代，把基督这荣耀的王带回来有关。（诗二四1~3，7~10。） |
A Peninnah and Hannah represent two fundamentally different principles and two fundamentally different ministries (1:2, 4, 7); Hannah's ministry was just to bring in the King, not to have many children; Peninnah's ministry was to have many children, that is, a ministry with much result; Peninnah and her children represent the majority of God's people, but none of them has anything to do with turning the age to bring Christ back as the King of glory (Psa. 24:1-3, 7-10). |
二 哈拿的路不是容易的路，并且因着毗尼拿的比较和嘲笑，就变得更难了；那些想作哈拿的人必须预备好自己，他们要受逼迫和藐视，他们要哭泣并禁食。 |
B Hannah's way was not an easy way, and it was made even more difficult because of Peninnah's comparisons and tauntings; those who want to be Hannahs must prepare themselves for persecution, scorn, weeping, and fasting. |
三 这不是我们能救多少人的问题，乃是神要得着祂一班得胜者的问题；神要得着一班能祷告并带进国度—以基督为王，祂的得胜者与祂一同作王—的人。 |
C It is not merely a matter of how many we can save but a matter of God getting His company of overcomers; God wants to get a people who are able to pray and bring in the kingdom with Christ as the King and His overcomers as the co-kings. |
四 哈拿的祷告是撒母耳出生的凭借；我们的祷告该有一个结果，就是产生得胜者；我们需要与那在祂加强时期中天上职事里升天的基督是一而祷告，为着产生得胜者—启一4，三1，四5，五6，二7，11，17，26~29，三5~6，12~13，21~22。 |
D Hannah's prayer was the means for the birth of Samuel; our prayers should result in the bringing forth of overcomers; we need to pray in oneness with the ascended Christ in His heavenly ministry in the stage of intensification for the producing of the overcomers—Rev. 1:4; 3:1; 4:5; 5:6; 2:7, 11, 17, 26-29; 3:5-6, 12-13, 21-22. |
五 哈拿已经到了若没有儿子，就不能往前的地步；她乃是到了必须得着一个儿子的地步；撒上一章的儿子预表启示录十二章得胜、团体的男孩子，就是那转移时代而带进君王和祂国度的： |
E Hannah came to the point where she could not go on without a son; she came to a point where she had to have a son; the son in 1 Samuel 1 typifies the overcoming, corporate man-child in Revelation 12, the one who turns the age to bring in the King with His kingdom: |
１ 神最重要的时代行动见于启示录十二章的男孩子，这男孩子由基督作领头的得胜者，以及我们作跟随的得胜者所组成；因着神要结束这时代并带进君王和祂国度的时代，祂需要得胜、团体的男孩子作祂时代的凭借。 |
１ God's most important dispensational move is seen with the man-child in Revelation 12 composed of Christ as the leading Overcomer and us as the following overcomers; because God wants to end this age and bring in the age of the King with His kingdom, He needs the overcoming, corporate man-child as His dispensational instrument. |
２ 男孩子被提，结束了召会时代，并带进国度时代；男孩子被提之后，“天上有大声音说，我们神的救恩、能力、国度、并祂基督的权柄，现在都来到了”—10节。 |
２ The rapture of the man-child brings an end to the church age and brings in the kingdom age; after this rapture there is a "loud voice in heaven, saying, Now has come the salvation and the power and the kingdom of our God and the authority of His Christ"—v. 10. |
晨兴喂养
启十二5 妇人生了一个男孩子，是将来要用铁杖辖管万国的；她的孩子被提到神和祂的寳座那里去了。 10 我听见天上有大声音说，我们神的救恩、能力、国度、并祂基督的权柄，现在都来到了，因为那在我们神面前昼夜控告我们弟兄们的控告者，已经被摔下去了。 毗尼拿有孩子，哈拿没有。…这两个妇人代表两个基本上完全不同的原则，代表两个基本上不同的职事。哈拿的职事只是要带进君王，不是要有许多儿女。另一方面，毗尼拿的职事乃是要得着许多儿女，许多结果。毗尼拿和她的儿女也是神的子民，但没有一个与神的君王有关。（倪柝声文集第二辑第二十六册，六六页。） |
Rev. 12:5 And she brought forth a son, a man-child, who is to shepherd all the nations with an iron rod; and her child was caught up to God and to His throne. 10 And I heard a loud voice in heaven, saying, Now has come the salvation and the power and the kingdom of our God and the authority of His Christ, for the accuser of our brothers has been cast down, who accuses them before our God day and night. Peninnah had children; Hannah had none…. These two women represent two fundamentally different principles; they represent two fundamentally different ministries. Hannah’s ministry was just to bring in the King, not to have many children. Peninnah’s ministry was to have many children, that is, a ministry with much result. Peninnah and her children are God’s people, but none of them has anything to do with God’s King. (CWWN, vol. 46, p. 1179) |
信息选读
哈拿哭泣、禁食、祷告，向耶和华呼求，要得一个儿子，这儿子要完全分别归耶和华来事奉祂，这儿子就是带进君王的一位。…如果你们仍然是在士师的范围里，不错，你可以得着祝福并有结果。但我也要说，神的眼目不在你身上。如果今天不是末后的日子，我们会盼望毗尼拿生更多儿女。但如果我没有错，现在就是末后的日子，神的眼睛是在那些能带进君王的人身上。让我们自问，我们的职事是什么？在这特别的职事，哈拿的职事里，我们有没有分？有人心中所想的，就是复兴。…但事实上，还有另一个更重要的职事，就是带进君王的职事。 哈拿的路不是容易的路，并且因着毗尼拿的比较和嘲笑，就变得更难了。那些想作哈拿的人必须预备好自己，他们要受逼迫和藐视，他们要哭泣并禁食。这…是要付代价的；因为一切这样的职事都是借着试验和苦难来的，且要组成在我们里面。别人可以吃喝，看着自己的儿女，但这里有一个人在禁食并哭泣。这不是我们能救多少人的问题，乃是神要得着祂一班得胜者的问题。神要得着一班能祷告并带进国度的人。…哈拿的祷告就是撒母耳出生的凭借。我们的祷告该有一个结果，就是产生得胜者。我们在这一方面作了什么？ 从撒母耳的出生，我们看见一条申言者的线，这些申言者也可以作祭司，将君王带进来。哈拿生了一个儿子—一个申言者。神在哈拿身上作了很多，祂曾带领她经过各种的困难。现在祂可以找到一个人，她能把吃喝和一切事摆在一边。她已经到了若没有儿子，就不能往前的地步，她必须得着一个儿子。撒上一章的儿子，就是启示录十二章的男孩子，就是那带进君王和国度的。（倪柝声文集第二辑第二十六册，六七至六八页。） 当神对某一件事的态度改变时，祂就有一个时代的行动。每一个时代的行动都带进神的新路。神最重要的时代行动是在启示录十二章。祂要结束这个时代，带进国度时代。神的定旨并不是笼统、一般的。祂怎样才能结束这个时代，带进另一个时代？祂必须得着祂时代的凭借。这就是神今天所要作的。…男孩子的被提结束召会时代并引进国度时代。男孩子使神能有所行动。如果没有男孩子和被提，神就无法有时代的行动。…今天神正在等待男孩子。只有男孩子的被提能带进启示录十二章十节里的事。（译自“圣洁没有瑕疵”英文版附录。） 参读：宇宙妇人与男孩子的异象，第三、五、七、九章；得胜者，第一至二、六章。 |
Hannah wept, fasted, prayed, and cried unto the Lord for a son who would be absolutely given to the Lord for His service. This son was the one who brought in the King…. If you are still in the realm of the judges, you can be blessed and have results, but God’s eyes are not on you. If these were not the last days, we would hope that Peninnah might have many more children. But if I am right, these are the last days, and God’s eyes are on those who can be the means of bringing in the King. Let us ask ourselves, “What is our ministry? Have we any part in this special ministry, this Hannah ministry?” Some have no other thought but revival…. But there is the more important ministry of bringing in the King. Hannah’s way was not an easy way, and it was made even more difficult because of Peninnah’s comparisons and tauntings. Those who want to be Hannahs must prepare themselves for persecution, scorn, weeping, and fasting…. A price has to be paid because all such ministry comes through testing and suffering; it has to be wrought into us. Others can eat and drink and look at their children, but here was one who fasted and wept. It is not a matter of how many we can save but a matter of God getting His company of overcomers. God wants to get a people who will be able to pray and bring in the kingdom. Hannah’s prayer was the means for the birth of Samuel. Our prayers should result in the bringing forth of overcomers. What have we done in this respect? From the birth of Samuel we see a line of prophets who could also be priests to bring in the King. Hannah bore a son—a prophet. God had done quite much with Hannah; He led her through all sorts of difficulties. As a result, He was able to find one who could put eating and drinking and all else aside. She came to the point where she could not go on without a son; she came to a point where she had to have a son. The son in 1 Samuel 1 is the man-child of Revelation 12, the one who brings in the King and the kingdom. (CWWN, vol. 46, pp. 1179-1180) When God changes His attitude toward a certain matter, He makes a dispensational move. Every dispensational move brings in God’s new way. His most important dispensational move is in Revelation 12. He wants to end this age and bring in the age of the kingdom. His purpose is not general and ordinary. How can He bring this age to a close and bring in another? He must have His dispensational instrument. This is what God wants to do today. The rapture of the man-child brings an end to the church age and introduces the kingdom age. The man-child enables God to move. If there is not a man-child and a rapture, God cannot make a dispensational move. Today God is waiting for the man-child. Only the rapture can precipitate the events in Revelation 12:10. (CWWN, vol. 34, “The Glorious Church,” pp. 153, 156) Further Reading: The Vision of the Universal Woman and the Man-child, chs. 3, 5, 7, 9; CWWL, 1991-1992, vol. 4, “The Overcomers,” chs. 1-2, 6 |