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* The central thought of 1 and 2 Samuel

The central thought of 1 and 2 Samuel is that the fulfillment of God's economy needs man's cooperation—the principle of incarnation:
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.
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.
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.
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:
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.

* Movement of Divine Trinity as revealed in Samuel

We need to see the Divine Trinity as it is revealed in 1 and 2 Samuel:
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:
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 and 2 Samuel are crucial for the bringing in of the kingdom—1 Sam. 10:25; Matt. 6:10; Luke 1:33; 1 Sam. 8:4-22; 10:25; 13:14; 15:28; 16:1-3, 13.
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:
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.
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—1 Sam. 1:3, 7, 10-11:
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.
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.
The Divine Trinity and the sovereign hand of the Lord are revealed in 1 Samuel 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; 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; the sacrifices typify Christ as all the offerings;
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.
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:
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:
The Divine Trinity is revealed in the anointing of David to be king; in these verses we see the Triune God as Jehovah and the Spirit of the Triune God as the Spirit of Jehovah
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.

Hymns: 608

Message 1: The Central Thought of and the Divine Trinity as Revealed in 1 and 2 Samuel

2021 DST 1e

Revelation

God needs Man’s

cooperation

The movement of

The Divine Trinity

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Message 1 (Cont.)

* God’s need today

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:
God needs today’s Hannah to pray prevailing prayers, and today’s Samuel to bring in the king and the kingdom—1 Sam. 2:35:

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:

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.
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.
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.

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.

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.

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; Rom. 12:2; Rev. 4:11:
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.
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.

Application

2021 DST 1e

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* The central thought of 1 and 2 Samuel

The central thought of 1 and 2 Samuel is that the fulfillment of God's economy needs man's cooperation—the principle of incarnation
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 5:15] I am the vine; you are the branches. He who abides in Me and I in him, he bears much fruit; for apart from Me you can do nothing.

The fulfillment of God’s economy requires our cooperation; to cooperate with God means to be bound together with God.

[1 Cor. 6:17] But he who is joined to the Lord is one spirit.

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.
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. [Col. 1:12] Giving thanks to the Father, who has qualified you for a share of the allotted portion of the saints in the light;

[Rom 5:17] … much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.

[Rom. 14:17] For the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.

* Movement of Divine Trinity as revealed in Samuel

We need to see the Divine Trinity as it is revealed in 1 and 2 Samuel
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. [Matt. 6:10] Your kingdom come; Your will be done, as in heaven, so also on earth.
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 Divine Trinity and the sovereign hand of the Lord are revealed in 1 Samuel 1.
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. 1:24] And as soon as she weaned him …she brought him up with her, along with three bulls and one ephah of flour and a skin of wine; and she brought him to the house of Jehovah in Shiloh, although the child was young. [1 Sam. 1:27-28] It was for this child that I prayed, and Jehovah has granted me my request that I requested from Him. Therefore I, for my part, have lent him to Jehovah; all the days that he lives, he is lent to Jehovah…

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.
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.

[1 Sam 16:13] … Samuel took the horn of oil and anointed him … and the Spirit of Jehovah rushed upon David from that day forward…

* God's need today

Our present situation and God‘s need today are the same in principle as the situation and the need in the time of Samuel
God needs today’s Hannah to pray prevailing prayers, and today’s Samuel to bring in the king and the kingdom.
The Triune God, with His embodiment, His redemption, and His Spirit, is constituting us into useful persons for His coming and His kingdom.
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.
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.

[Phil. 2:13] For it is God who operates in you both the willing and the working for His good pleasure.

[Acts 26:19] Therefore, King Agrippa, I was not disobedient to the heavenly vision,

[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.

Bird’s-eye View for Prophesying, a Sample

Message 1: The Central Thought of and the Divine Trinity as Revealed in 1 and 2 Samuel

Revelation

Application

2021 DST 1e Musing Abstract

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Message 1: Appendix

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.

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.

The central thought of 1 and 2 Samuel is that the fulfillment of God's economy needs man's cooperation, as illustrated by the history of Samuel's mother Hannah, Samuel, and David, in the positive sense, and by the history of Eli and Saul, in the negative sense. Such a cooperation is related to the personal enjoyment of the good land, which typifies the all-inclusive and all-extensive Christ.

The types in 1 and 2 Samuel are a portrait showing us how we can and should enjoy Christ as our God-allotted land for the establishment of the kingdom, which is the church. The state of our relationship with God is a condition for our enjoyment of Christ. If we are right with God, this gives us a condition that we may enjoy Christ. 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. The kingdom today is the proper church life (Rom. 14:17). In this kingdom we reign with Christ in His eternal life. This is the content and the central thought of 1 and 2 Samuel.

2021 DST 1e