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简体中文
영문 원문
This chapter and the two next (which conclude this book) make up one entire vision and prophecy, which was communicated to Daniel for the use of the church, not by signs and figures, as before (Da 7:1-8:27), but by express words; and this was about two years after the vision in the foregoing chapter. Daniel prayed daily, but had a vision only now and then. In this chapter we have some things introductory to the prophecy, in the eleventh chapter the particular predictions, and Da 12:1-13 the conclusion of it. This chapter shows us, I. Daniel's solemn fasting and humiliation, before he had this vision, Da 10:1-3. II. A glorious appearance of the Son of God to him, and the deep impression it made upon him, Da 10:4-9. III. The encouragement that was given him to expect such a discovery of future events as should be satisfactory and useful both to others and to himself, and that he should be enabled both to understand the meaning of this discovery, though difficult, and to bear up under the lustre of it, though dazzling and dreadful, Da 10:10-21.
1-9
Vision near the River Hiddekel (534 BC)
简体中文
希底结河边的异象(公元前534年)
¹ 波斯王居鲁士第三年,有一件事指示给称为伯提沙撒的但以理;这事是真的,但所定的时期长久;但以理明白这事,又明白这异象。 ² 当那些日子,我但以理悲伤了三个七日。 ³ 美味我没有吃,酒肉没有入我的口,也没有用油抹我的身,直到满了三个七日。 ⁴ 正月二十四日,我在希底结大河边, ⁵ 举目观看,见有一人身穿细麻衣,腰束乌法精金; ⁶ 他身体如水苍玉,面貌如闪电,眼目如火把,手和脚如光明的铜,说话的声音如大众的声音。 ⁷ 这异象惟有我但以理一人看见;跟着我的人没有看见,他们却大大战兢,逃跑隐藏, ⁸ 只剩下我一人。我见了这大异象便浑身无力,毫无气息,面貌失色,毫无力气。 ⁹ 我却听见他说话的声音;我一听见他说话的声音,就面伏在地沉睡了。
这异象所记的日期是居鲁士第三年,即他征服巴比伦之后作王的第三年,也是但以理认识他、作他臣民以来的第三年。此处有,
I. 关于这预言的概括说明(但10:1):这事是真的;神的每一句话都是如此;但以理确曾见过这样的异象,也确曾说过这样的话,这都是真的。他以先知的话郑重作证。他愿以此作证;并且,既然这是从天上所说的话,无疑是坚定的,可以信赖。但所定的时期长久,长及安提阿古在位之末,共三百年,在它被视为尚要来到之时,诚然是一段很长的时期。不但如此,因先知们惯常涉及属灵和永恒之事,这预言中也有以预表的方式远眺至世界末了和死人复活的内容;那时他便很可以说,所定的时期长久。然而这事向他启示得如此清楚,仿佛它是历史而非预言;他明白这事;这事传给他、被他领受,都如此清楚,以致他能说自己明白这异象。这异象与其说是作用于他的想象,不如说是作用于他的悟性。
II. 关于但以理在得此异象之前刻苦己身的记述,他并非为期望得此异象而如此行;他献上但9:1-27 那严肃的祷告时,似乎并未期望有什么异象作为回答,他完全是出于虔诚的原则和对受苦之神百姓的敬虔同情。他悲伤了整整三个七日(但10:2),为他自己的罪和他百姓的罪,以及他们的忧愁。有人认为他悲伤的特别缘由,是许多犹太人的怠惰和冷淡——他们虽获准归回本地,却仍留在被掳之地,不知珍惜所赐给他们的特权;或许更使他忧烦的是,那些如此行的人竟以但以理的先例为自己辩解,虽然他们并没有他所以留下来的那种理由。另有人认为这是因为听见了犹太人的仇敌对建殿之工所加的阻挠,他们贿买谋士反对他们,要破坏他们的计划(拉4:4-5),这事在居鲁士在位的全部日子持续,又从他儿子冈比西斯,或亚达薛西——居鲁士出征西古提之战期间代他执政的那一位——那里得着了所求的命令。请注意,敬虔之人看见神的工作在世上进行得如此缓慢、遭遇如此大的反对——其友方如此软弱、其敌方如此活跃——不能不悲伤。在但以理悲伤的日子,他不吃美味;他不能完全不吃食物,但他吃得少,极其节制,并在所吃之物的品质和数量上都刻苦己身,这才真正可算为禁食,也是谦卑和忧愁的记号。他不吃他素常所吃的美味,而吃粗劣无味之物,他不肯受引诱多吃,只吃维持生命所需的最少量。装饰品既如此,美味也是如此,对于自卑之日都十分不相宜。在那三个七日期间,但以理不吃美味,不喝酒,也不用油抹身(但10:3)。虽然他如今已是年迈之人,可以借口说衰老的体质需要滋补之物;虽然他是位极人臣之人,可以借口说他素来习惯于珍馐美味,不能没有,一旦缺少便有损健康;然而当这既为见证他的虔诚、又为辅助他的虔诚之时,他竟能如此舍己;这一点当记下来,叫许多处于平民之列、却不能说服自己如此舍己的年轻人羞愧。
III\. 对但以理在异象中所见那位荣耀者的描述;一般都同意,这位除了基督自己——永生之道——不可能是别人。他在希底结河边(但10:4),或许在那里行走,不是为消遣,而是为灵修和默想,正如以撒在田间默想;他既是尊贵之人,便有仆人在不远处随侍。他在那里举目,看见一人,就是基督耶稣。这必是他,因为他显现的形像与他向在拔摩岛上的约翰显现的形像相同(启1:13-15)。他的装束是祭司的,因为他是我们所认之大祭司,身穿细麻衣,正如大祭司自己在赎罪日那大日所穿;腰间束带(在约翰的异象中是他的胸间束带),束的是精金的带子,是乌法的精金,因为关于基督的一切都是同类中最佳的。腰间束带表明他作为父的仆人,在成就我们救赎之工上,随时勤奋地投身于他的工作。他的形体可悦,身体如水苍玉,一种天蓝色的宝石。他的面貌可畏,足以使观者惊恐,因为他的面貌如闪电,既明亮又威吓,叫人眼目昏眩。他的眼目明亮灼烁,如火把。他的手脚闪耀如光明的铜(但10:6)。他的声音洪亮、有力、极有穿透力,如大众的声音。神之声能胜过民之声。基督如此荣耀地显现,这当使我们,1. 高度尊敬地思念他。如今你们当思想这人何等伟大,并在凡事上让他居首位。2. 赞叹他为我们和我们救恩而降卑的虚己。当他取了奴仆的形像、虚己之时,他在这一切辉煌之上遮了一层幔子。
IV\. 这次显现对但以理和他的随从所产生的奇妙影响,以及在他们身上所引起的恐惧。
1\. 他的随从没有看见异象;他们不配得见此异象。神向一切人启示了属天的真理,无人被排除在与这启示的交通之外——除非他们自己将自己排除;但这样的异象必专属于但以理,因为他乃蒙爱的人。保罗的同伴察觉了那光,却没有看见人(徒9:7,22:9)。请注意,神所爱的人有此尊荣:向别人隐藏的事,向他们却是显明的。基督向他们显现,却不向世人显现(约14:22)。然而他们虽未看见异象,却被一种无法解释的战兢所抓住;或因所听见的声音,或因所感到的空气奇异的震荡或颤动;总之有极大的战兢临到他们,以致他们逃跑隐藏,或许藏在河边的柳树之中。请注意,许多人有奴仆的灵、以致惧怕,却从未得着儿子名分的灵;对他们而言,基督从来只是、也将永远是可畏的。如今但以理随从的恐惧,正是这异象之真实的印证;这绝非但以理的幻想,也绝非他自己狂热想象的产物,因为在他周围的人身上产生了真实、有力而又奇异的效果。
2\. 他自己看见了,且独自看见了,却担当不起这景象。这不但使他眼目昏眩,更使他心灵被压倒,以致浑身无力(但10:8)。他说,正如摩西自己一样,我甚是恐惧战兢。他一切的精神或被集中于对这异象荣耀的深切凝视,或被用于坚固他的心以抵挡其中的可畏,以致他的身体便仿佛没有生命、没有精神了。他毫无活力,与一具尸体不过一线之隔;他面色苍白如死,血色全无,他的荣美在他里面化为毁坏,他毫无力气。请注意,最伟大最善良的人也不能担当神荣耀的直接启示;无人能见之而存活;即如但以理在此只看见其一瞥,也几乎与死相近;但得荣耀的圣徒要看见基督的本体,并能担当这景象。然而但以理虽因见基督的异象而如此颓丧,却仍听见他说话的声音,并知道他所说的是什么。请注意,我们当谨慎,免得我们对神荣耀的敬畏——这本当唤醒我们去听他在他话语中和在他护理中的声音——退化为一种畏惧,使我们不能或不肯去听。似乎当基督的异象使但以理恐惧之时,他说话的声音便立刻安抚了他,使他平静下来,平息了他的恐惧,并使他在一种圣洁的安全与心境的宁静中安然入睡:我一听见他说话的声音,就面伏在地沉睡了。他看见异象之时,便俯伏在地,处于最谦卑敬拜的姿态,然后沉睡过去——他并非对所见所闻漠不关心,而是被它所陶醉。请注意,无论基督向那些因知罪而被定罪、因而惊恐的人显得何等可畏,他的话中总有足够的内容可以平静他们的心灵,使他们安然,只要他们肯留意听从并加以应用。
영문 원문
Vision near the River Hiddekel (534 BC)
¹ In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.
² In those days I Daniel was mourning three full weeks.
³ I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.
⁴ And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel;
⁵ Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz:
⁶ His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.
⁷ And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.
⁸ Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.
⁹ Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.
This vision is dated in the third year of Cyrus, that is, of his reign after the conquest of Babylon, his third year since Daniel became acquainted with him and a subject to him. Here is,
I. A general idea of this prophecy (Da 10:1): The thing was true; every word of God is so; it was true that Daniel had such a vision, and that such and such things were said. This he solemnly attests upon the word of a prophet. Et hoc paratus est verificare—He was prepared to verify it; and, if it was a word spoken from heaven, no doubt it is stedfast and may be depended upon. But the time appointed was long, as long as to the end of the reign of Antiochus, which was 300 years, a long time indeed when it is looked upon as to come. Nay, and because it is usual with the prophets to glance at things spiritual and eternal, there is that in this prophecy which looks in type as far forward as to the end of the world and the resurrection of the dead; and then he might well say, The time appointed was long. It was, however, made as plain to him as if it had been a history rather than a prophecy; he understood the thing; so distinctly was it delivered to him, and received by him, that he could say he had understanding of the vision. It did not so much operate upon his fancy as upon his understanding.
II. An account of Daniel's mortification of himself before he had this vision, not in expectation of it, nor, when he prayed that solemn prayer Da 9:1-27, does it appear that he had any expectation of the vision in answer to it, but purely from a principle of devotion and pious sympathy with the afflicted people of God. He was mourning full three weeks (Da 10:2), for his own sins and the sins of his people, and their sorrows. Some think that the particular occasion of his mourning was slothfulness and indifference of many of the Jews, who, though they had liberty to return to their own land, continued still in the land of their captivity, not knowing how to value the privileges offered them; and perhaps it troubled him the more because those that did so justified themselves by the example of Daniel, though they had not that reason to stay behind which he had. Others think that it was because he heard of the obstruction given to the building of the temple by the enemies of the Jews, who hired counsellors against them, to frustrate their purpose (Ezr 4:4,5), all the days of Cyrus, and gained their point from his son Cambyses, or Artaxerxes, who governed while Cyrus was absent in the Scythian war. Note, Good men cannot but mourn to see how slowly the work of God goes on in the world and what opposition it meets with, how weak its friends are and how active its enemies. During the days of Daniel's mourning he ate no pleasant bread; he could not live without meat, but he ate little, and very sparingly, and mortified himself in the quality as well as the quantity of what he ate, which may truly be reckoned fasting, and a token of humiliation and sorrow. He did not eat the pleasant bread he used to eat, but that which was course and unpalatable, which he would not be tempted to eat any more of than was just necessary to support nature. As ornaments, so delicacies, are very disagreeable to a day of humiliation. Daniel ate no flesh, drank no wine, nor anointed himself, for those three week's time, Da 10:3. Though he was now a very old man, and might plead that the decay of his nature required what was nourishing, though he was a very great man, and might plead that, being used to dainty meats, he could not do without them, it would prejudice his health if he were, yet, when it was both to testify and to assist his devotion, he could thus deny himself; let this be noted to the shame of many young people in the common ranks of life who cannot persuade themselves thus to deny themselves.
III. A description of that glorious person whom Daniel saw in vision, which, it is generally agreed, could be no other that Christ himself, the eternal Word. He was by the side of the river Hiddekel (Da 10:4), probably walking there, not for diversion, but devotion and contemplation, as Isaac walked in the field, to meditate; and, being a person of distinction, he had his servants attending him at some distance. There he looked up, and saw one man Christ Jesus. It must be he, for he appears in the same resemblance wherein he appeared to St. John in the isle of Patmos, Re 1:13-15. His dress was priestly, for he is the high priest of our profession, clothed in linen, as the high priest himself was on the day of atonement, that great day; his loins were girded (in St. John's vision his paps were girded) with a golden girdle of the finest gold, that of Uphaz, for every thing about Christ is the best in its kind. The girding of the loins denotes his ready and diligent application to his work, as his Father's servant, in the business of our redemption. His shape was amiable, his body like the beryl, a precious stone of a sky-colour. His countenance was awful, and enough to strike a terror on the beholders, for his face was as the appearance of lightning, which dazzles the eyes, both brightens and threatens. His eyes were bright and sparkling, as lamps of fire. His arms and feet shone like polished brass, Da 10:6. His voice was loud, and strong, and very piercing, like the voice of a multitude. The vox Dei—voice of God can overpower the vox populi—voice of the people. Thus glorious did Christ appear, and it should engage us, 1. To think highly and honourably of him. Now consider how great this man is, and in all things let him have the pre-eminence. 2. To admire his condescension for us and our salvation. Over all this splendour he drew a veil when he took upon him the form of a servant, and emptied himself.
IV. The wonderful influence that this appearance had upon Daniel and his attendants, and the terror that it struck upon him and them.
1. His attendants saw not the vision; it was not fit that they should be honoured with the sight of it. There is a divine revelation vouchsafed to all, from converse with which none are excluded who do not exclude themselves; but such a vision must be peculiar to Daniel, who was a favourite. Paul's companions were aware of the light, but saw no man, Ac 9:7,22:9. Note, It is the honour of those who are beloved of God that, what is hidden from others, is known to them. Christ manifests himself to them, but not to the world, Joh 14:22. But, though they saw not the vision, they were seized with an unaccountable trembling; either from the voice they heard, or from some strange concussion or vibration of the air they felt, so it was that a great quaking fell upon them, so that they fled to hide themselves, probably among the willows that grew by the river's side. Note, Many have a spirit of bondage to fear who never receive a spirit of adoption, to whom Christ has been, and will be, never otherwise than a terror. Now the fright that Daniel's attendants were in is a confirmation of the truth of the vision; it could not be Daniel's fancy, or the product of a heated imagination of his own, for it had a real, powerful, and strange effect upon those about him.
2. He himself saw it, and saw it alone, but he was not able to bear the sight of it. It not only dazzled his eyes, but overwhelmed his spirit, so that there remained no strength in him, Da 10:8. He said, as Moses himself, I exceedingly fear and quake. His spirits were all so employed, either in an intense speculation of the glory of this vision or in the fortifying of his heart against the terror of it, that his body was left in a manner lifeless and spiritless. He had no vigour in him, and was but one remove from a dead carcase; he looked as pale as death, his colour was gone, his comeliness in him was turned into corruption, and he retained no strength. Note, the greatest and best of men cannot bear the immediate discoveries of the divine glory; no man can see it and live; it is next to death to see a glimpse of it, as Daniel here; but glorified saints see Christ as he is and can bear the sight. But, though Daniel was thus dispirited with the vision of Christ, yet he heard the voice of his words and knew what he said. Note, We must take heed lest our reverence of God's glory, by which we should be awakened to hear his voice both in his word and in his providence, should degenerate into such a dread of him as will disable or indispose us to hear it. It should seem that when the vision of Christ terrified Daniel the voice of his words soon pacified and composed him, silenced his fear, and laid him to sleep in a holy security and serenity of mind: When I heard the voice of his words I fell into a slumber, a sweet slumber, on my face, and my face towards the ground. When he saw the vision he threw himself prostrate, into a posture of the most humble adoration, and dropped asleep, not as careless of what he heard and saw, but charmed with it. Note, How dreadful soever Christ may appear to those who are under convictions of sin, and in terror by reason of it, there is enough in his word to quiet their spirits and make them easy, if they will but attend to it and apply it.
10-21
Daniel Alarmed and Comforted (534 BC)
简体中文
但以理惊惶得安慰（主前534年）
¹⁰ 忽然有一只手摸我，使我用手和膝支持战抖。 ¹¹ 他对我说：大蒙眷爱的但以理阿，要明白我与你所说的话，只管站起来，因为我现在奉差遣来到你这里。他对我说这话，我便战战兢兢地立起来。 ¹² 他就说：但以理阿，不要惧怕，因为从你第一日专心求明白，又在你 神面前刻苦己心，你的言语已蒙应允；我是因你的言语而来。 ¹³ 但波斯国的魔君拦阻我二十一日；忽然有大君中的一位米迦勒来帮助我，我就与波斯诸王同住。 ¹⁴ 现在我来要使你明白日后你的百姓必遭遇的事，因为这异象还关乎许多的日子。 ¹⁵ 他向我这样说，我就脸面朝地，哑口无声。 ¹⁶ 不料，有一位像人子的，摸我的嘴唇；我便开口说话，对那站在我面前的说：我主阿，因这异象我大大愁苦，毫无气力。 ¹⁷ 我主的仆人怎能与我主说话呢？我一见异象就浑身无力，毫无气息。 ¹⁸ 有一位形状像人的，又摸我使我有力。 ¹⁹ 他说：大蒙眷爱的人哪，不要惧怕，愿你平安；你总要坚强。他一向我说话，我便觉得有力，说：我主请说，因你使我有力。 ²⁰ 他就说：你知道我为何来见你么？现在我要回去与波斯的魔君争战；我去后，希腊的魔君就必来到。 ²¹ 但我要将那录在真确书上的事告诉你；除了你们的大君米迦勒之外，没有帮助我抵挡这两位魔君的。
此处基督要对但以理说的话，需要费许多工夫才能使但以理承受得住。他仍处于惊惶之中，难以、且极其缓慢地恢复过来；但他仍蒙答复，并得着美言与安慰的话所扶持。让我们看看但以理如何渐渐恢复知觉，并把意义相同的几段经文归纳起来。
I. 但以理大大惊惶，发现自己极难从中振作。那摸他的手，起初使他用手和膝支持（但10:10）。请注意，凡长久颓丧、内心不安的人，力量与安慰通常是渐渐临到的：先是稍微得着扶助，随后才更多。过了两天他必使我们苏醒，第三天他必使我们兴起。我们不可藐视这小事的日子，而当为怜悯的开端感恩。其后他被扶起，却是战战兢兢地站着（但10:11），惟恐再度仆倒。请注意， 神在将力量权能赐给他的百姓之先，必使他们觉察自己的软弱。我身体发战，为要在患难之日安静（哈3:16）。但后来但以理四肢的力量恢复，已经能够稳稳站立，他却告诉我们（但10:15），他脸面朝地，哑口无声；他如同惊异之人，不知所云，因惊奇与恐惧而噤口无言，不愿与一位远在自己之上者交谈；他闭口不言，连那也是好的，直到稍得收心。后来他终于不仅恢复了双足的功能，也恢复了舌头的功能；当他开口时（但10:16），所说的是为先前长久沉默自辩，因为他实在不敢说话，也不能说话："我主阿"（这位先知极其谦卑，竟如此称呼天使，而天使在极大的谦卑中也自称是众先知的同仆，启22:9），"因这异象我大大愁苦，愁苦猛烈袭来；当我看见你的纯洁光辉时，我便深切感到自己有罪可悲的境况临到我身。" 请注意，已经失去正直的人，当他看见或思想那些持守正直之蒙福天使的荣耀时，理当脸红、自感羞愧。"我大大愁苦，毫无气力抗拒它们或昂首抵挡它们。" 他又如同一半被惊吓至死的人，抱怨说（但10:17）："至于我，一见异象就浑身无力，无法承受这神圣荣耀的彰显与神圣旨意的启示；不，毫无气息。" 他所受的昏厥之苦，竟使他不能接连呼吸，气喘吁吁，奄奄一息，几乎断气。可见 神将神圣启示的宝贝放在瓦器里，叫 神藉着与我们一样的人对我们说话，而不是藉着天使，这于我们是何等的福。无论我们怎样因不满意 神待我们的方法而如何希望，事实总是如此：我们若受试验，必都和以色列人在西乃山时一样想法——他们对摩西说：求你和我们说话，我们必听；不要 神和我们说话，恐怕我们死亡（出20:19）。但以理尚且不能承受，何况我们呢？这一点他坚持作为自己失敬沉默的借口，否则那沉默本该受责备：我主的仆人怎能与我主说话呢？（但10:17）。请注意，每当我们进入与 神的相交时，都当切实感到我们与圣天使之间有极大的距离与不配，我们与圣洁的 神之间更有无限的距离、毫无比例可言，并承认我们因黑暗不能为自己排列当说的话语。我们这尘土灰烬之人，怎能与荣耀之主说话呢？
II. 那奉基督差遣来与他交谈的蒙福天使，给予了他所能得着的一切鼓励与安慰。看来，但以理在异象中所见其荣耀的那位（但10:5,6）并非此处摸他、与他说话的那位；前者是基督，而这位似乎是天使加百列——基督曾一度吩咐他指教但以理（但8:16）。那次荣耀的显现（如同荣耀的 神向亚伯拉罕显现一样，徒7:2），是为天使所要说的话赋予权柄、引人注意。基督曾在相似情形下亲自安慰约翰——当约翰仆倒在他脚前像死了一样（启1:17）；但此处他是藉着天使成就这事。但以理所见的天使，其荣耀远逊于前几节异象中的荣耀；因为他好像人子的样式（但10:16），像人的形状（但10:18）。当他仅仅显现时——如先前所行（但9:21）——我们并未看见但以理因此陷入任何混乱，像这次异象所致的那样；因此他在此第三次被差遣与但以理同工。
1. 天使伸手帮助他，摸他，使他用手和膝支持（但10:10），否则他仍要伏地不起；摸他的嘴唇（但10:16），否则他仍要哑口无言；又再次摸他（但10:18），赐他力量，否则他仍要摇晃颤抖。请注意， 神大能之手随同他恩典的话语而行，惟独这才能纠正我们一切苦情，整顿我们里面一切失当之处。属天的一摸，能使我们屈膝，使我们站立，开启我们的嘴唇，赐我们力量；因为是 神在我们身上动工，又在我们里面动工，使我们立志行事都成就他的美意。
2. 天使使他确信 神对他所存的厚恩：你是大蒙眷爱的人（但10:11）；又（但10:19）说：大蒙眷爱的人哪！ 请注意，没有什么比确知 神对他们的爱，更能使圣徒颓丧的心灵苏醒。 神所爱的人，实在是蒙大爱的；能知道这一点，已是足够的安慰。
3. 天使以美言与安慰的话止息他的恐惧，激发他的盼望。他对他说：但以理，不要惧怕（但10:12）；又（但10:19）说：大蒙眷爱的人哪！不要惧怕；愿你平安；你总要坚强，是的，要坚强。 任何慈母当孩子被忧愁或惊吓所扰时安抚他，其怜恤与慈爱也不过如此——天使在此安抚但以理。 神所爱的人没有理由惧怕任何凶恶；平安是归于他们的； 神亲自向他们宣告平安；他们当凭着这话的保证，向自己宣告平安；而这平安，这主的喜乐，必成为他们的力量。 神要用他的大能与我们辩论么？他要以他被他的可畏所胜，而趁机对付我们么？不，他必将力量放在我们里面（伯23:6）。他在此对但以理正是如此行——当因异象的光辉，他自己毫无气力时；他承认说（但10:19）：他一向我说话，我便觉得有力。请注意， 神藉着他的话将生命、力量与精神赐给他的百姓；因为他若说：要坚强，能力就随话语而至。如今但以理既已体验了 神赐力的话语与恩典的功效，他便预备好承受任何事："如今，我主请说，我能听，我能承受，且预备遵行，因为你使我有力。" 请注意，对那些像此处的但以理一样没有力量的人， 神加增力量（赛40:29）。我们若不倚靠从他得来的力量，就不能维持与 神的相交；但他既乐意将力量放在我们里面，我们就当善用，说：主阿，请说，仆人敬听。 愿 神使我们能遵行他的旨意，那么无论是什么，我们都愿在其中完全站住。求你赐下你所吩咐的，然后吩咐你所愿的。
4. 天使使他确信，他的禁食与祷告已上达 神面前作为记念，正如天使告诉哥尼流的那样（徒10:4）：但以理，不要惧怕（但10:12）。堕落的人类本性地畏惧从天上来的非凡使者，唯恐听见恶信；但但以理不必惧怕，因为他已藉着三周的谦卑与恳求，差遣了非凡的使者到天上，他可以期望他们带着和平的橄榄枝回来："从你第一日专心求明白 神的话语——这当作为你祷告的准则——又在你神面前刻苦己心，为要使你的祷告更加恳切——那时你的言语已蒙应允，" 一如先前所说：在你恳求开始的时候（但9:23）。请注意，正如* 神的话语一发就使正直人**发光*，照样他们的祷告一发就使 神喜悦（诗119:130）。从我们第一日开始循着正道仰望 神，他就预备好在怜悯中迎见我们。 神就是这样乐意听允祷告。我说：我要认罪；你便赦免了。
5. 天使告诉他，自己奉差遣特为要把关乎教会将来境况的预言带给他，作为 神悦纳他为教会所献祷告的凭据："你知道我为何来见你么？你若知道我奉何使命而来，就不会因此陷入如此惊惶。" 请注意，我们若正确认识 神待我们的意义，认识他护理与恩典对待我们的方法，就必更乐意顺服这些方法。"我是因你的言语而来（但10:12），为要给你祷告的恩典答复带来。" 因此，当 神的子民祷告呼求他时，他就说：我在这里（赛58:9）；你们要我作什么？ 看哪祷告的能力，在它的时候从天上取得了何等荣耀的事，作出了何等奇妙的启示！这位天使奉何使命而来但以理这里呢？他告诉他说（但10:14）：我来要使你明白日后你的百姓必遭遇的事。 但以理是个好奇好问的人，终其一生都在探究隐秘之事，若能让他预知将来的事，必给他极大的满足。但以理向来关心教会；教会的利益常在他心头，他若能知道教会将来的境况，必特别欣慰，也因此能更有智慧地为教会祷告，直到终身。他如今正为百姓现今所遭遇的艰难而哀伤；为了使他不因这些艰难而跌倒，天使必须告诉他，他们前面还有更大的艰难；若他们现今与步行的人赛跑尚且疲倦，将来又怎能与马角逐呢？请注意，思想我们或许前面还有更大的艰难——这是我们所当预备的——就能减轻我们对现今患难的怨愤。必须使但以理知道，在教会的末后日子——预言止息之后、弥赛亚显现之时临近之际——他的百姓将遭遇什么事；因为这异象还关乎许多的日子；这异象所要给教会预见的主要之事，几乎三百年后将发生在安提阿古时代。如今天使受托向但以理传达、但以理受鼓励向天使期待的，不是出于他自己的任何玄思臆测、道德占卜、或理性预测——纵然他是一位天使——而是他从主所领受的。天使给使徒约翰的，乃是耶稣基督的启示，为要给众教会（启1:1）。此处亦然（但10:21）：我要将那录在真确书上的事告诉你，即 神所定旨与预知中已经确定的事。* 神的判语是已经写下的事，是不能更改、永存的经卷*。我所写的，我已经写了。 正如有为 神已启示旨意而设的经卷——那是向世人颁布的特许状——照样也有为 神隐秘旨意而设的经卷，那是紧封的卷轴，珍藏在他宝库之中，就是他旨意的册子。两者都是真确书；二者均不可增添，也不可删减。隐秘的事不是属我们的，只是偶尔从 神旨意的册子中抄录出寥寥数段，交付先知为教会之用——如此处给但以理；但明显的事，就是这律法上的话，才是属我们和我们子孙的；我们当竭力查考这真确书上所写的，因为那是关乎我们永远平安的事。
6. 天使向他概括地论到教会事业的仇敌——可预期患难将从他们而来——以及教会的保护者，在其荫庇之下教会至终必得安全与胜利。(1.) 世上的君王是、也将是教会的仇敌；因为他们起来攻击耶和华并他的受膏者（诗2:2）。天使告诉但以理，他本要带着他祷告的恩典答复早早就来到他这里，无奈波斯国的魔君拦阻他二十一日，正是但以理禁食祷告的那三周。波斯王甘比西一直忙于搅扰犹太人的事务，竭力加以祸害；天使那段时间都被用来反制他；因此他被迫延迟对但以理的探访，直到如今——因为天使一次只能在一个地方。或者如赖特福特博士所说，这位波斯新王既阻挠圣殿的建造，也就阻挠了那本可带给他的好消息。世上列王列国的确有时帮助教会，但更多时候却伤害它。"当我从波斯诸王那里出来，当他们的国度因对犹太人无情而被倾覆之时，那时希腊的魔君就必来到"（但10:20）。希腊的国度，起初像波斯一样对犹太人友善，终必成为他们的祸患。争战中的教会就是如此光景：摆脱了一个仇敌，又有另一个要面对；古蛇的头颅正如九头蛇一般；一场风暴过去之后不久，另一场又起。(2.) 天上的 神是、也将是教会的保护者；在他以下，天使是教会的庇护者与守护者。[1.] 此处天使加百列忙于事奉教会，在抵御波斯的魔君、与波斯诸王同住的事上，二十一日坚守自己的本位——如同领事或特命大使，照应犹太人在那朝廷中的事务，为他们效力（但10:13）。虽然波斯诸王待他们多有损害（这是 神所容许的），但若不是 神藉天使的服役加以阻止，他们必受更大的祸害，甚至全然倾覆（可见哈曼的阴谋）。加百列决意，办完这趟差事给但以理之后，他要回去与波斯的魔君争战，继续对抗他，终必使那骄傲的国度降卑倾覆（但10:20），虽然他明知另一同样为祸的国度——就是希腊——将代之而起。[2.] 此处有我们的君米迦勒，教会伟大的保护者，是教会公正却受损之事业的庇护：大君中的第一位（但10:13）。有人认为这不是受造的天使，而是最高阶的天使长（帖前4:16，犹1:9）。另有人认为天使长米迦勒不外是基督自己——就是圣约的使者，众天使之主，也就是但以理在异象中所见的那位（但10:5）。他来帮助我（但10:13）；除他之外，在这些事上没有与我同列的（但10:21）。基督是教会的君王；天使不是（来2:5）。他主持教会的事务，有效地为她的益处安排。他被说成与天使同列，因为正是他使天使为承受救恩的人效力；若没有他站在教会一边，教会的境况就堪忧了。但大卫说，教会也如此说：主站在帮助我的人一边（诗118:7）。主阿，扶持我灵魂的那些人，你是与他们同在的（诗54:4）。
영문 원문
Daniel Alarmed and Comforted (534 BC)
¹⁰ And, behold, a hand touched me, which set me upon my knees and upon the palms of my hands.
¹¹ And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling.
¹² Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.
¹³ But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.
¹⁴ Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.
¹⁵ And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.
¹⁶ And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength.
¹⁷ For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.
¹⁸ Then there came again and touched me one like the appearance of a man, and he strengthened me,
¹⁹ And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.
²⁰ Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.
²¹ But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince.
Much ado here is to bring Daniel to be able to bear what Christ has to say to him. Still we have him in a fright, hardly and very slowly recovering himself; but he is still answered and supported with good words and comfortable words. Let us see how Daniel is by degrees brought to himself, and gather up the several passages that are to the same purport.
I. Daniel is in a great consternation and finds it very difficult to get clear of it. The hand that touched him set him at first upon his knees and the palms of his hands, Da 10:10. Note, Strength and comfort commonly come by degrees to those that have been long cast down and disquieted; they are first helped up a little, and then more. After two days he will revive us, and then the third day he will raise us up. And we must not despise the day of small things, but be thankful for the beginnings of mercy. Afterwards he is helped up, but he stands trembling (Da 10:11), for fear lest he fall again. Note, Before God gives strength and power unto his people he makes them sensible of their own weakness. I trembled in myself, that I might rest in the day of trouble, Hab 3:16. But when, afterwards, Daniel recovered so much strength in his limbs that he could stand steadily, yet he tells us (Da 10:15) that he set his face towards the ground and became dumb; he was as a man astonished, who knew not what to say, struck dumb with admiration and fear, and was loth to enter into discourse with one so far above him; he kept silence, yea, even from good, till he had recollected himself a little. Well, at length he recovered, not only the use of his feet, but the use of his tongue; and, when he opened his mouth (Da 10:16), that which he had to say was to excuse his having been so long silent, for really he durst not speak, he could not speak: "O my lord" (so, in great humility, this prophet calls the angel, though the angels, in great humility, called themselves fellow-servants to the prophets, Re 22:9), "by the vision my sorrows are turned upon me; they break in up on me with violence; the sense of my sinful sorrowful state turns upon me when I see thy purity and brightness." Note, Man, who has lost his integrity, has reason to blush, and be ashamed of himself, when he sees or considers the glory of the blessed angels that keep their integrity. "My sorrows are turned upon me, and I have retained no strength to resist them or bear up a head against them." And again (Da 10:17), like one half dead with the fright, he complains, "As for me, straightway there remained no strength in me to receive these displays of the divine glory and these discoveries of the divine will; nay, there is no breath left in me." Such a deliquium did he suffer that he could not draw one breath after another, but panted and languished, and was in a manner breathless. See how well it is for us that the treasure of divine revelation is put into earthen vessels, that God speaks to us by men like ourselves and not by angels. Whatever we may wish, in a peevish dislike of the method God takes in dealing with us, it is certain that if we were tried we should all be of Israel's mind at Mt. Sinai, when they said to Moses, Speak thou to us, and we will hear, but let not God speak to us lest we die, Ex 20:19. If Daniel could not bear it, how could we? Now this he insists upon as an excuse for his irreverent silence, which otherwise would have been blame-worthy: How can the servant of this my lord talk with this my lord? Da 10:17. Note, Whenever we enter into communion with God it becomes us to have a due sense of the vast distance and disproportion that there are between us and the holy angels, and of the infinite distance, and no proportion at all, between us and the holy God, and to acknowledge that we cannot order our speech by reason of darkness. How shall we that are dust and ashes speak to the Lord of glory?
II. The blessed angel that was employed by Christ to converse with him gave him all the encouragement and comfort that could be. It should seem, it was not he whose glory he saw in vision (Da 10:5,6) that here touched him, and talked with him; that was Christ, but this seems to have been the angel Gabriel, whom Christ had once before ordered to instruct Daniel, Da 8:16. That glorious appearance (as that of the God of glory to Abraham, Ac 7:2) was to give authority and to gain attention to what the angel should say. Christ himself comforted John when he in a like case fell at his feet as dead (Re 1:17); but here he did it by the angel, whom Daniel saw in a glory much inferior to that of the vision in the verses before; for he was like the similitude of the sons of men (Da 10:16), one like the appearance of a man, Da 10:18. When he only appeared, as he had done before (Da 9:21), we do not find that Daniel was put into any disorder by it, as he was by this vision; and therefore he is here employed a third time with Daniel.
1. He lent him his hand to help him, touched him, and set him upon his hands and knees (Da 10:10), else he would still have lain grovelling, touched his lips (Da 10:16), else he would have been still dumb; again he touched him (Da 10:18), and put strength into him, else he would still have been staggering and trembling. Note, The hand of God's power going along with the word of his grace is alone effectual to redress all our grievances, and to rectify whatever is amiss in us. One touch from heaven brings us to our knees, sets us on our feet, opens our lips, and strengthens us; for it is God that works on us, and works in us, both to will and to do that which is good.
2. He assured him of the great favour that God had for him: Thou art a man greatly beloved (Da 10:11); and again (Da 10:19), O man greatly beloved! Note, Nothing is more likely, nothing more effectual, to revive the drooping spirits of the saints than to be assured of God's love to them. Those are greatly beloved indeed whom God loves; and it is comfort enough to know it.
3. He silenced his fears, and encouraged his hopes, with good words and comfortable words. He said unto him, Fear not, Daniel (Da 10:12); and again (Da 10:19), O man greatly beloved! fear not; peace be unto thee; be strong, yea, be strong. Never did any tender mother quiet her child, when any thing had grieved or frightened it, with more compassion and affection than the angel here quieted Daniel. Those that are beloved of God have no reason to be afraid of any evil; peace is to them; God himself speaks peace to them; and they ought, upon the warrant of that, to speak peace to themselves; and that peace, that joy of the Lord, will be their strength. Will God plead against us with his great power? will he take advantage against us of our being overcome by his terror? No, but he will put strength into us, Job 23:6. So he did into Daniel here, when, by reason of the lustre of the vision, no strength of his own remained in him; and he acknowledges it (Da 10:19): When he had spoken to me I was strengthened. Note, God by his word puts life, and strength, and spirit into his people; for if he says, Be strong, power goes along with the word. And, now that Daniel has experienced the efficacy of God's strengthening word and grace, he is ready for any thing: "Now, Let my lord speak, and I can hear it, I can bear it, and am ready to do according to it, for thou hast strengthened me." Note, To those that (like Daniel here) have no might God increases strength, Isa 40:29. And we cannot keep up our communion with God but by strength derived from him; but, when he is pleased to put strength into us, we must make a good use of it, and say, Speak, Lord, for thy servant hears. Let God enable us to comply with his will, and then, whatever it is, we will stand complete in it. Da quod jubes, et jube quod vis—Give what thou commandest, and then command what thou wilt.
4. He assured him that his fastings and prayers had come up for a memorial before God, as the angel told Cornelius (Ac 10:4): Fear not, Daniel, Da 10:12. It is natural to fallen man to be afraid of an extraordinary messenger from heaven, as dreading to hear evil tidings thence; but Daniel need not fear, for he has by his three weeks' humiliation and supplication sent extraordinary messengers to heaven, which he may expect to return with an olive-branch of peace: "From the first day that thou didst set thy heart to understand the word of God, which is to be the rule of thy prayers, and to chasten thyself before thy God, that thou mightest put an edge upon thy prayers, thy words were heard," as, before, at the beginning of thy supplication, Da 9:23. Note, As the entrance of God's word is enlightening to the upright, so the entrance of their prayers is pleasing to God, Ps 119:130. From the first day that we begin to look towards God in a way of duty he is ready to meet us in a way of mercy. Thus ready is God to hear prayer. I said, I will confess, and thou forgavest.
5. He informed him that he was sent to him on purpose to bring him a prediction of the future state of the church, as a token of God's accepting his prayers for the church: "Knowest thou wherefore I come unto thee? If thou knewest on what errand I come, thou wouldst not be put into such a consternation by it." Note, If we rightly understood the meaning of God's dealings with us, and the methods of his providence and grace concerning us, we should be better reconciled to them. "I have come for thy words (Da 10:12), to bring thee a gracious answer to thy prayers." Thus, when God's praying people call to him, he says, Here I am (Isa 58:9); what would you have with me? See the power of prayer, what glorious things it has, in its time, fetched from heaven, what strange discoveries! On what errand did this angel come to Daniel? He tells him (Da 10:14): I have come to make thee understand what shall befal thy people in the latter days. Daniel was a curious inquisitive man, that had all his days been searching into secret things, and it would be a great gratification to him to be let into the knowledge of things to come. Daniel had always been concerned for the church; its interests lay much upon his heart, and it would be a particular satisfaction to him to know what its state should be, and he would know the better what to pray for as long as he lived. He was now lamenting the difficulties which his people met with in the present day; but, that he might not be offended in those, the angel must tell him what greater difficulties are yet before them; and, if they be wearied now that they only run with the footmen, how will they contend with horses? Note, It would abate our resentment of present troubles to consider that we know not but much greater are before us, which we are concerned to provide for. Daniel must be made to know what shall befal his people in the latter days of the church, after the cessation of prophecy, and when the time drew nigh for the Messiah to appear, for yet the vision is for many days; the principal things that this vision was intended to give the church the foresight of would come to pass in the days of Antiochus, nearly 300 years after this. Now that which the angel is entrusted to communicate to Daniel, and which Daniel is encouraged to expect from him, is not any curious speculations, moral prognostications, nor rational prospects of his own, though he is an angel, but what he has received from the Lord. It was the revelation of Jesus Christ that the angel gave to St. John to be delivered to the churches, Re 1:1. So here (Da 10:21): I will show thee what is written in the scriptures of truth, that is, what is fixed in the determinate counsel and foreknowledge of God. The decree of God is a thing written, it is a scripture which remains and cannot be altered. What I have written I have written. As there are scriptures for the revealed will of God, the letters-patent, which are published to the world, so there are scriptures for the secret will of God, the close rolls, which are sealed among his treasures, the book of his decrees. Both are scriptures of truth; nothing shall be added to nor taken from either of them. The secret things belong not to us, only now and then some few paragraphs have been copied out from the book of God's counsels, and delivered to the prophets for the use of the church, as here to Daniel; but they are the things revealed, even the words of this law, which belong to us and to our children; and we are concerned to study what is written in these scriptures of truth, for they are things which belong to our everlasting peace.
6. He gave him a general account of the adversaries of the church's cause, from whom it might be expected that troubles would arise, and of its patrons, under whose protection it might be assured of safety and victory at last. (1.) The kings of the earth are and will be its adversaries; for they set themselves against the Lord, and against his Anointed, Ps 2:2. The angel told Daniel that he was to have come to him with a gracious answer to his prayers, but that the prince of the kingdom of Persia withstood him one and twenty days, just the three weeks that Daniel had been fasting and praying. Cambyses king of Persia had been very busy to embarrass the affairs of the Jews, and to do them all the mischief he could, and the angel had been all that time employed to counter-work him; so that he had been constrained to defer his visit to Daniel till now, for angels can be but in one place at a time. Or, as Dr. Lightfoot says, This new king of Persia, by hindering the temple, had hindered those good tidings which otherwise he should have brought him. The kings and kingdoms of the world were indeed sometimes helpful to the church, but more often they were injurious to it. "When I have gone forth from the kings of Persia, when their monarchy is brought down for their unkindness to the Jews, then the prince of Grecia shall come," Da 10:20. The Grecian monarchy, though favourable to the Jews at first, as the Persian was, will yet come to be vexatious to them. Such is the state of the church-militant; when it has got clear of one enemy it has another to encounter: and such a hydra's head is that of the old serpent; when one storm has blown over it is not long before another rises. (2.) The God of heaven is, and will be, its protector, and, under him, the angels of heaven are its patrons and guardians. [1.] Here is the angel Gabriel busy in the service of the church, making his part good in defence of it twenty-one days, against the prince of Persia, and remaining there with the kings of Persia, as consul, or liege-ambassador, to take care of the affairs of the Jews in that court, and to do them service, Da 10:13. And, though much was done against them by the kings of Persia (God permitting it), it is probably that much more mischief would have been done them, and they would have been quite ruined (witness Haman's plot) if God had not prevented it by the ministration of angels. Gabriel resolves, when he has despatched this errand to Daniel, that he will return to fight with the prince of Persia, will continue to oppose him, and will at length humble and bring down that proud monarchy (Da 10:20), though he knows that another as mischievous, even that of Grecia, will rise instead of it. [2.] Here is Michael our prince, the great protector of the church, and the patron of its just but injured cause: The first of the chief princes, Da 10:13. Some understand it not of a created angel, but an archangel of the highest order, 1Th 4:16, Jude 1:9. Others think that Michael the archangel is no other than Christ himself, the angel of the covenant, and the Lord of the angels, he whom Daniel saw in vision, Da 10:5. He came to help me (Da 10:13); and there is none but he that holds with me in these things, Da 10:21. Christ is the church's prince; angels are not, Heb 2:5. He presides in the affairs of the church and effectually provides for its good. He is said to hold with the angels, for it is he that makes them serviceable to the heirs of salvation; and, if he were not on the church's side, its case were bad. But, says David, and so says the church, The Lord takes my part with those that help me, Ps 118:7. The Lord is with those that uphold my soul, Ps 54:4.
本章与接下来两章(即本书的结语)构成一完整的异象与预言,是赐给但以理供教会使用的,这一次不像先前那样(但7:1-8:27)借着表号和形象传达,而是用明言相授;这事发生在前一章异象之后约两年。但以理日日祷告,却只是偶尔才得见异象。本章含一些预言的引言部分,第十一章为具体的预言,而但12:1-13则是其结语。本章向我们展示:I. 但以理在得此异象之前郑重的禁食与自卑(但10:1-3)。II. 神之子向他荣耀的显现,以及这显现给他留下的深刻印象(但10:4-9)。III. 所赐给他的鼓励,使他可以期盼对未来之事的这样一种揭示——既令他人也令自己满意且有益,并使他能以明白这虽艰深之启示的含义,也能在它那虽然耀眼且可畏的光辉之下得以支撑(但10:10-21)。