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영문 원문
The six former chapters of this book were historical; we now enter with fear and trembling upon the six latter, which are prophetical, wherein are many things dark and hard to be understood, which we dare not positively determine the sense of, and yet many things plain and profitable, which I trust God will enable us to make a good use of. In this chapter we have, I. Daniel's vision of the four beasts, Da 7:1-8. II. His vision of God's throne of government and judgment, Da 7:9-14. III. The interpretation of these visions, given him by an angel that stood by, Da 7:15-28. Whether those visions look as far forward as the end of time, or whether they were to have a speedy accomplishment, is hard to say, nor are the most judicious interpreters agreed concerning it.
1-8
The Vision of the Four Beasts (555 BC)
简体中文
四兽的异象(公元前555年)
¹ 巴比伦王伯沙撒元年,但以理在床上做梦,见了脑中的异象,他就记录这梦,把事情的大意述说出来。 ² 但以理说:我夜里见异象中,看见天的四风陡起,刮在大海之上。 ³ 有四个大兽从海中上来,形状各有不同。 ⁴ 头一个像狮子,有鹰的翅膀;我正观看直到它的翅膀被拔去,兽从地上被拉起来,用两脚站立像人一样,又得了人心。 ⁵ 又有一兽如熊,就是第二,旁跨而坐,口齿内衔着三根肋骨;有吩咐这兽的说:起来吞吃多肉。 ⁶ 此后我观看,又有一兽如豹,背上有鸟的四个翅膀;这兽有四个头,又得了权柄。 ⁷ 其后我在夜间的异象中观看,见第四兽甚是可怕,极其强壮,大有力量;有大铁牙,吞吃嚼碎,所剩下的用脚践踏;这兽与前面一切的兽大不相同,头有十角。 ⁸ 我正思想这些角,见其中又长起一个小角,先前的角中有三角在这角前连根被拔出来;这角有眼,像人的眼,有口说夸大的话。
本章的日期使它早于但5:1-31(那是在伯沙撒末年),也早于但6:1-28(那是在大利乌元年);因为但以理是在伯沙撒元年得这些异象的,当时犹太人在巴比伦的被掳已临近尾声。伯沙撒此名在原文中此处拼写与往日不同;从前作 Bel-she-azar——"贝尔收纳珍宝"之意。此处却作 Bel-eshe-zar——"贝尔为敌所焚"之意。贝尔是迦勒底人的神;他曾经兴旺,如今却将被焚毁。
我们在这些经节中看到但以理所见四个压迫犹太人之帝国的异象。请观察,
I. 这异象的情境。但以理曾讲解尼布甲尼撒的梦,如今他自己也蒙赐类似的属天启示(但7:1):他在睡着时在床上得了脑中的异象;神有时就是当世人沉睡之时这样启示他自己和他的心意(伯33:15);因为当我们最远离世界、脱离感官之事的时候,我们便最适于与神相交。但他醒来时便写下这梦,供自己使用,免得把它当作转瞬即逝的梦而忘却;他又把事情的大意述说给他的犹太弟兄,为他们的益处,并以书面交付他们,使这信息可以传及远方之人,并为他们将来的子孙保留,因为他们将看见这些事成就。犹太人因误解耶利米和以西结的一些预言,便自欺地存着指望,以为归回本地之后,便可享受完全而毫无间断的太平;但神借着这位先知让他们知道,他们必遭遇患难,免得他们如此自欺,以致失望使他们的灾难加倍沉重:那些关于他们兴盛的应许,是要在恩典国度的属灵福气中才得成全;正如基督曾告诉门徒他们必须预料逼迫,而他们所仰赖的应许要在荣耀国度的永恒福气中才得成全。但以理既写下这些事,也述说出来,是要表明教会当借圣经和传道人的讲道受教,既借记载的道,也借口传的道;而传道人在讲道中当述说所记载之事情的大意。
II. 异象本身,这预言了那些教会(犹太人教会在此后数世纪要受其影响的)国度中政权的更迭。1. 他看见四风陡起,刮在大海之上(但7:2)。它们相争哪一股当吹得最猛,并最终独霸。这象征列国君王为帝国而起的争竞,以及由此引起的列国震荡,他所将看见的那些大帝国正是由此而兴起。从罗盘任何一方而来的一股风,若刮得猛烈,便能在海中掀起大浪;然而四风争夺霸权之时,所掀起的动乱又当如何!这正是列国的君王在他们如风之争战那般喧嚣暴烈的战争中所争夺的;然而当风彼此争斗要看谁能独揽搅扰之权时,可怜的海被怎样抛掷撕裂,其震荡何其可畏,其翻腾何其猛烈!请注意,这个世界就像狂风暴雨的海;都怪那些高傲狂妄的风将它搅扰。2. 他看见四个大兽从海中上来,从那翻腾的水上来,野心勃勃之人最爱在其中捕鱼。君王与帝国之所以用兽来象征,是因为它们往往正是借兽性的狂暴与暴政才得以建立和支持。这些兽形状各有不同(但7:3),为要表示它们所寄居的列国有不同的性情与气质。(1.)头一个兽像狮子(但7:4)。这就是迦勒底帝国,凶猛强壮,使君王大权独揽。这狮子有鹰的翅膀,可借以扑向猎物,表明尼布甲尼撒在征服列国时所行的奇速。但但以理随即看见翅膀被拔去,他们胜利军势的进程戛然而止。原来向他们进贡的各国叛离他们,而起来对抗他们;于是这只怪物,这只带翅膀的狮子,被立起来用两脚站立像人一样,又得了人心。它已失去了它素来著称的狮子之心(我们英国有一位君王被称为 Cœur de Lion——狮心),失去了它的胆量,变得软弱颓丧,凡事惧怕、一事不敢冒险;他们被置于惊恐之中,被使他们认识自己不过是人。有时一个民族的勇武奇妙地衰退,变得怯懦柔弱,以致一两个世纪之前在列国中居首的,反成了殿后。(2.)第二个兽如熊(但7:5)。这就是波斯帝国,不如前者强壮豪迈,却一样贪食。这熊旁跨而坐,起来对抗狮子,不久便制伏了它。它立起一国;有人如此读。波斯和玛代在尼布甲尼撒的像中原是一个胸膛上的两条膀臂,如今却建立了一个联合政府。这熊口齿内衔着三根肋骨,是它所吞吃之列国剩下的余骸,这既是它贪婪的记号,却也表明它虽吞吃得多,却不能吞吃尽;仍有几根肋骨卡在它的牙齿间,它不能征服。于是有话对它说:"起来吞吃多肉;放过那些骨头、那些肋骨,它们无法被征服,而去攻击那更容易到手的猎物。"列国的首领必挑动君王和百姓 alike 推进他们的征服,不让任何事物挡在他们面前。请注意,不义之征服,不过如同猛兽的捕食;而且在这方面更糟:猛兽并不捕食同类,恶人和无理之人却如此。(3.) 第三个兽如豹(但7:6)。这就是希腊帝国,由亚历山大大帝所建,活跃、狡黠而残忍,一如豹。它有鸟的四个翅膀;狮子似乎只有两个翅膀;但这豹却有四个,因为虽然尼布甲尼撒的征服十分迅速,亚历山大的却更为迅速。他在六年间便取得了波斯全国,又取得了亚细亚的一大部份,征服了叙利亚、埃及、印度及其他列国。这兽有四个头;亚历山大死后,他的征服之地被分给他四位主要将领:塞琉古·尼卡托得大亚细亚;珀狄卡斯及其后的安提柯得小亚细亚;卡珊德得马其顿;多利买得埃及。权柄是赐给这兽的;这是神所赐,因为高升惟独从他而来。(4.) 第四兽比它们都更凶猛、更可怕、更有害,与其余任何一个都不相同,在一切猛兽中也无可与之相比的(但7:7)。学者们对这无名之兽意见不一:有人认为它是罗马帝国,它在全盛时期统辖十国——意大利、法兰西、西班牙、日耳曼、不列颠、萨尔马提亚、潘诺尼亚、亚细亚、希腊和埃及;而那因其他三角之倒下而兴起的小角(但7:8),他们认为就是土耳其帝国,它在亚细亚、希腊和埃及的废墟上兴起。另有人认为这第四兽就是叙利亚国,就是塞琉西家族,他们对犹太百姓极其残酷暴虐,约瑟夫和马加比的历史中便可找到。而这帝国与先前那些不同之处在于:先前的权势都没有强迫犹太人放弃他们的宗教,叙利亚的诸王却如此行,并野蛮地对待他们。他们的军队和将领就是他们用来吞吃嚼碎神百姓的大铁牙,他们又践踏剩下的余民。那十角便被认为是叙利亚相继在位的十位君王;而那小角便是安提阿古·伊皮法尼,十位中最后一位,他借这样那样的手段颠覆了其中三位君王,夺取了政权。他是一位极具才智的人,因此说他有眼,像人的眼;他又十分胆大敢为,有口说夸大的话。我们在这预言中还要再遇见他。
영문 원문
The Vision of the Four Beasts (555 BC)
¹ In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters.
² Daniel spake and said, I saw in my vision by night, and, behold, the four winds of the heaven strove upon the great sea.
³ And four great beasts came up from the sea, diverse one from another.
⁴ The first was like a lion, and had eagle's wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man's heart was given to it.
⁵ And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, devour much flesh.
⁶ After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it.
⁷ After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns.
⁸ I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.
The date of this chapter places it before Da 5:1-31, which was in the last year of Belshazzar, and Da 6:1-28, which was in the first of Darius; for Daniel had those visions in the first year of Belshazzar, when the captivity of the Jews in Babylon was drawing near a period. Belshazzar's name here is, in the original, spelt differently from what it used to be; before it was Bel-she-azar—Bel is he that treasures up riches. But this is Bel-eshe-zar—Bel is on fire by the enemy. Bel was the god of the Chaldeans; he had prospered, but is now to be consumed.
We have, in these verses, Daniel's vision of the four monarchies that were oppressive to the Jews. Observe,
I. The circumstances of this vision. Daniel had interpreted Nebuchadnezzar's dream, and now he is himself honoured with similar divine discoveries (Da 7:1): He had visions of his head upon his bed, when he was asleep; so God sometimes revealed himself and his mind to the children of men, when deep sleep fell upon them (Job 33:15); for when we are most retired from the world, and taken off from the things of sense, we are most fit for communion with God. But when he was awake he wrote the dream for his own use, lest he should forget it as a dream which passes away; and he told the sum of the matters to his brethren the Jews for their use, and gave it to them in writing, that it might be communicated to those at a distance and preserved for their children after them, who shall see these things accomplished. The Jews, misunderstanding some of the prophecies of Jeremiah and Ezekiel, flattered themselves with hopes that, after their return to their own land, they should enjoy a complete and uninterrupted tranquility; but that they might not so deceive themselves, and their calamities be made doubly grievous by the disappointment, God by this prophet lets them know that they shall have tribulation: those promises of their prosperity were to be accomplished in the spiritual blessings of the kingdom of grace; as Christ has told his disciples they must expect persecution, and the promises they depend upon will be accomplished in the eternal blessings of the kingdom of glory. Daniel both wrote these things and spoke them, to intimate that the church should be taught both by the scriptures and by ministers' preaching, both by the written word and by word of mouth; and ministers in their preaching are to tell the sum of the matters that are written.
II. The vision itself, which foretels the revolutions of government in those nations which the church of the Jews, for the following ages, was to be under the influence of. 1. He observed the four winds to strive upon the great sea, Da 7:2. They strove which should blow strongest, and, at length, blow alone. This represents the contests among princes for empire, and the shakings of the nations by these contests, to which those mighty monarchies, which he was now to have a prospect of, owed their rise. One wind from any point of the compass, if it blow hard, will cause a great commotion in the sea; but what a tumult must needs be raised when the four winds strive for mastery! This is it which the kings of the nations are contending for in their wars, which are as noisy and violent as the battle of the winds; but how is the poor sea tossed and torn, how terrible are its concussions, and how violent its convulsions, while the winds are at strife which shall have the sole power of troubling it! Note, This world is like a stormy tempestuous sea; thanks to the proud ambitious winds that vex it. 2. He saw four great beasts come up from the sea, from the troubled waters, in which aspiring minds love to fish. The monarchs and monarchies are represented by beasts, because too often it is by brutish rage and tyranny that they are raised and supported. These beasts were diverse one from another (Da 7:3), of different shapes, to denote the different genius and complexion of the nations in whose hands they were lodged. (1.) The first beast was like a lion, Da 7:4. This was the Chaldean monarchy, that was fierce and strong, and made the kings absolute. This lion had eagle's wings, with which to fly upon the prey, denoting the wonderful speed that Nebuchadnezzar made in his conquest of kingdoms. But Daniel soon sees the wings plucked, a full stop put to the career of their victorious arms. Divers countries that had been tributaries to them revolt from them, and make head against them; so that this monstrous animal, this winged lion, is made to stand upon the feet as a man, and a man's heart is given to it. It has lost the heart of a lion, which it had been famous for (one of our English kings was called Cœur de Lion—Lion-heart), has lost its courage and become feeble and faint, dreading every thing and daring nothing; they are put in fear, and made to know themselves to be but men. Sometimes the valour of a nation strangely sinks, and it becomes cowardly and effeminate, so that what was the head of the nations in an age or two becomes the tail. (2.) The second beast was like a bear, Da 7:5. This was the Persian monarchy, less strong and generous than the former, but no less ravenous. This bear raised up itself on one side against the lion, and soon mastered it. It raised up one dominion; so some read it. Persia and Media, which in Nebuchadnezzar's image were the two arms in one breast, now set up a joint government. This bear had three ribs in the mouth of it between the teeth, the remains of those nations it had devoured, which were the marks of its voraciousness, and yet an indication that though it had devoured much it could not devour all; some ribs still stuck in the teeth of it, which it could not conquer. Whereupon it was said to it, "Arise, devour much flesh; let alone the bones, the ribs, that cannot be conquered, and set upon that which will be an easier prey." The princes will stir up both the kings and the people to push on their conquests, and let nothing stand before them. Note, Conquests, unjustly made, are but like those of the beasts of prey, and in this much worse, that the beasts prey not upon those of their own kind, as wicked and unreasonable men do. (3.) The third beast was like a leopard, Da 7:6. This was the Grecian monarchy, founded by Alexander the Great, active, crafty, and cruel, like a leopard. He had four wings of a fowl; the lion seems to have had but two wings; but the leopard had four, for though Nebuchadnezzar made great despatch in his conquests Alexander made much greater. In six years' time he gained the whole empire of Persia, a great part besides of Asia, made himself master of Syria, Egypt, India, and other nations. This beast had four heads; upon Alexander's death his conquests were divided among his four chief captains; Seleucus Nicanor had Asia the Great; Perdiccas, and after him Antigonus, had Asia the Less; Cassander had Macedonia; and Ptolemeus had Egypt. Dominion was given to this beast; it was given of God, from whom alone promotion comes. (4.) The fourth beast was more fierce, and formidable, and mischievous, than any of them, unlike any of the other, nor is there any among the beasts of prey to which it might be compared, Da 7:7. The learned are not agreed concerning this anonymous beast; some make it to be the Roman empire, which, when it was in its glory, comprehended ten kingdoms, Italy, France, Spain, Germany, Britain, Sarmatia, Pannonia, Asia, Greece, and Egypt; and then the little horn which rose by the fall of three of the other horns (Da 7:8) they make to be the Turkish empire, which rose in the room of Asia, Greece, and Egypt. Others make this fourth beast to be the kingdom of Syria, the family of the Seleucidæ, which was very cruel and oppressive to the people of the Jews, as we find in Josephus and the history of the Maccabees. And herein that empire was diverse from those which went before, that none of the preceding powers compelled the Jews to renounce their religion, but the kings of Syria did, and used them barbarously. Their armies and commanders were the great iron teeth with which they devoured and broke in pieces the people of God, and they trampled upon the residue of them. The ten horns are then supposed to be ten kings that reigned successively in Syria; and then the little horn is Antiochus Epiphanes, the last of the ten, who by one means or other undermined three of the kings, and got the government. He was a man of great ingenuity, and therefore is said to have eyes like the eyes of a man; and he was very bold and daring, had a mouth speaking great things. We shall meet with him again in these prophecies.
9-14
The Vision of the Four Beasts (555 BC)
简体中文
四兽的异象（公元前555年）
⁹ 我观看，见有宝座设立，上头坐着亘古常在者。他的衣服洁白如雪，头发如纯净的羊毛。宝座乃火焰，其轮乃烈火。
¹⁰ 从他面前有火像河发出。事奉他的有千千，在他面前侍立的有万万。他坐着要行审判，案卷都展开了。
¹¹ 那时我观看，见那兽因小角说夸大话的声音被杀，身体损坏，扔在火中焚烧。
¹² 其余的兽，权柄都被夺去，生命却仍存留，直到所定的时期和时候。
¹³ 我在夜间的异象中观看，见有一位像人子，驾着天上的云而来，被领到亘古常在者面前，
¹⁴ 得了权柄、荣耀、国度，使各方、各国、各族的人都事奉他。他的权柄是永远的，不能废去，他的国必不败坏。
无论我们以第四兽为叙利亚帝国，还是罗马帝国，或是以前者为后者的预表，这些经文显然是为了安慰和扶持神的百姓，使他们面对可能来自这两者以及各时代一切骄傲仇敌的逼迫时，能有所倚靠；因为这经是为那些末世临到之人写的，使他们借这经的忍耐和安慰可以得着盼望。此处启示了三件极可鼓舞之事：
I\. 将来必有审判，而神是审判者。如今人都有自己的日子，每个妄自尊大的人都以为自己当有他的日子，为之争斗。然而那坐在天上的必向他们发笑，因为他看见他的日子即将来到（诗 37:13）。我观看（但 7:9），见有宝座被推翻——不仅这些兽的宝座，也包括一切执政的、掌权的，凡在人中间设立以对抗神之国的（林前 15:24）；世上列国的宝座与神的国相比正是如此；那些看见它们被设立的人，只需再等片刻，便要看见它们被推翻。我观看，见有宝座设立（这话也可如此读）——基督的宝座和他父的宝座。一位拉比承认这些宝座是设立的，一个为神，一个为大卫之子。此处所设立的，是审判（但 7:10）。如今，1. 这是要宣告神以他的护理智慧而公义地治理世界；在列国的动荡和变革之中，这对一切良善之人是难以言喻的安慰：耶和华在天上立定宝座，他的国统管万有（诗 103:19），地上果有施行审判的神（诗 58:11）。2. 这也许指着神的护理对叙利亚帝国或罗马帝国暴虐欺压神百姓所降的毁灭。但，3. 看来它主要的是描写末日的审判；因为虽然它并不紧接着第四兽的掌权而来，不，虽然它尚属未来，也许还要许多年代才来到，然而它的用意是使神百姓在每一个时代中，在患难之下都可借着对它的相信和仰望而得着鼓励。亚当七世孙以诺曾预言这事（犹 14）。仇敌的口既说夸大的话（但 7:8），此处却有主口中所说更大的事。新约许多关于末日审判的预言都明明地指向这个异象，尤其是圣约翰关于此事的异象（启 20:11-12）。（1）审判者是亘古常在者自己，即父神，他临在的荣耀在此被描述。他被称为亘古常在者，因为他是从亘古直到永远的神。在人中间，我们以为年老的有智慧，寿高的能辨明；那么在亘古常在者面前，凡有血气的岂不都当静默吗？审判者的荣耀在此由他的衣服表明——洁白如雪，表明他在一切司法行政中的辉煌和纯洁；他头发如纯净的羊毛——洁净白皙，如白发苍苍，以显其可敬。（2）宝座极其可畏。它如火焰，使被传到庭前的恶人惧怕。宝座既能以轮子移动，或至少他巡视所乘的战车如此，其轮子乃烈火，要吞灭仇敌；因为我们的神乃是烈火，与他同在的是永远的烧着（赛 33:14）。这一点在但 7:10 进一步详述。对于他一切忠信的朋友，有从神和羔羊的宝座中流出来一道纯净生命水的河（启 22:1）；对于他一切顽梗不化的仇敌，则从他面前发出、涌出一道火河——一道硫磺河（赛 30:33），在他面前吞灭的火。他是迅速的见证人，他的话是在轮子上的话。（3）侍从众多，极其辉煌。舍吉拿常常有天使陪伴；此处也是如此（但 7:10）：事奉他的有千千，在他面前侍立的有万万。他有如此侍从是他的荣耀，但他更大的荣耀是：他既不需要他们，也不能从他们得益。请看天军何其众多（有千万天使），又是何等恭顺——他们侍立在神面前，随时听候差遣，一经他旨意和喜悦的 slightest 暗示便立即行动。他们特别要在他末日审判中作他公义的臣仆，那时人子降临，和众圣天使同来。以诺曾预言主将带着他的千万圣者降临。（4）审判程序公正无可非议：审判已设立——公开而坦然，使人人都可求告于它；案卷都展开了。正如在人间的法庭上，诉讼程序都以书面记录，案件开审之时便将记录开启，证人的证词呈上，宣誓书宣读，以查明事实；律例和判例之书也被查阅，以断定法律如何——在末日大审判中也是如此，判决的公正如同有案卷展开为证，无可争辩。
II\. 教会骄傲残忍的仇敌到了时候必被清算、被降卑（但 7:11-12）。此事在此向我们表明，1. 在第四兽的毁灭上。神与这兽的争执，乃因那角所说夸大话的声音——向天挑衅，向一切圣洁之事夸胜；这比什么更惹动神，因仇敌行事骄傲（申 32:27）。所以法老必须被降卑，因他曾说：耶和华是谁？又说：我要追赶，我要追上。以诺预言所以主要来审判世界，要证实一切不敬虔之人所妄行一切不敬虔的事，又证实他们所说顶撞他的刚愎话（犹 15）。注意，夸大之话不过是闲话，人当在大日为此交账。请看这夸夸其谈之兽的下场：他被杀，身体损坏，扔在火中焚烧。叙利亚帝国在安提阿古之后被毁灭。他本人死于惨病，其家族被连根拔除，其国被帕提亚人和亚美尼亚人所蹂躏，终被庞培划为罗马帝国的一省。而罗马帝国本身（我们若以它为第四兽），在它开始逼迫基督教之后，便衰败凋零，其身体也被毁坏。耶和华啊，你的仇敌都必如此灭亡，都必在你面前灭亡。2. 在其余三兽的削弱和衰败上（但 7:12）：他们的权柄被夺去，不能再如从前那样对神的教会和百姓为害；然而生命仍被延长给他们，直到所定的时期和时候——一个定规的期限，他们不能越过。前几个国度的权柄已完全被打破，但其百姓仍在低微、软弱、卑微的境地中存留。我们可以以此比喻良善之人心中残余的罪；他们里面尚有罪，其生命仍被延长，以至他们未能完全无罪，但其权柄已被夺去，罪不能在他们必死的身上作王。神如此对待他教会的仇敌；有时他打断他们的牙齿（诗 3:7），并不折断他们的颈项，镇压逼迫，却暂缓逼迫者，使他们有悔改的余地。神既成就自己的工作，自当用他自己的时间和方式。
III\. 弥赛亚的国必被设立，并在世上被维持，尽管黑暗之权竭力反对。外邦尽可任凭他们发怒恼怒到何时，神必在锡安他的圣山上立他的王。但以理在异象中看见这事，并以这前景安慰自己和友人。这与尼布甲尼撒所预见的那非人手凿出来的石头，砸碎大像之像是同一件事；但这个异象中纯全福音的色彩远比那一个浓厚。1. 弥赛亚在此被称为人子——一位像人子的；因为他取了罪身的形状，成了人的样式。我看见一位像人子的——一位与神圣筹谋中对那位到了时候满足将作神人中保者所形成的意念完全相符的。他像人子，却实在是神的儿子。我们的救主明显地是指着这个异象说的，他说（约 5:27）父所以赐他行审判的权柄，因为他是人子，也因为他是但以理在异象中所看见的那位——那位要得着国度和权柄的。2. 他被说成是驾着天上的云而来。有人将此归于他的道成肉身；他驾着天上的云降下，进入世界如同在暗中，正如主的荣光在云中占据圣殿。世上诸帝国是从海中上来的兽；但基督的国是从上头来的：他是从天而来的主。我以为这更宜归于他的升天；当他回到父那里时，他门徒的眼目追随他，直到一朵云彩把他接去，他们便看不见他了（徒 1:9）。他以那云彩为车辇，凯旋地驾之升到上界。他迅速、不可阻挡地来临，且以庄严之态来临，因为他驾着天上的云而来。3. 他在此被描述为在天上大有势力。当那云彩把他接去，离开门徒的眼目之时，值得追问（正如先知门徒在以利亚被接之事上追问那样）它把他带到哪里，把他安顿在哪里；此处告诉我们，使我们大得满足：他被领到亘古常在者面前；因为他升到他的父也是我们的父，他的神也是我们的神那里（约 20:17）；他从那里出来，也归回那里，为要与父同得荣耀，并坐在他的右边。他曾满心喜乐地说：我如今到差我来的那里去。但他是否受欢迎呢？是的，毫无疑问，因为他们把他领到亘古常在者面前；他被引进他父的面前，有神的众天使（来 1:6）簇拥和敬拜。神使他亲近，到他面前，作为我们的中保和担保者（耶 30:21），使我们可借着他得以亲近。他如此庄重地就近亘古常在者，便表明父已悦纳他所献的祭、所作的挽回，并对他所作的一切完全满意。他被领近，如同我们的大祭司，为我们进入幔内，又如我们的先锋。4. 他在此被描述为在地上大有影响（但 7:14）。他去与父同得荣耀之时，便得了权柄管理凡有血气的（约 17:2、5）。但以理和他的同伴在此得着安慰：不仅教会仇敌的权柄将被夺去（但 7:12），而且教会的元首和至友将得着权柄；万膝必向他跪，万口必向他认（腓 2:9-10）。荣耀和国度都赐给了他，且是由那有无可置疑之权柄赐予者所赐；有人以为我们救主要我们在主祷文的末了承认的正是这话：因为国度、权柄、荣耀，全是你的。此处预言被高举的救赎主之国将是：（1）普世的国——唯独真正的普世君主之国，无论别人如何自称或企求：各方、各国、各族的人都必敬畏他，并归他管辖，或作他甘心顺服的臣民，或作他被征服的俘虏，或受他治理，或被他驾驭。无论怎样，世上的国都要成为他的国。（2）永远的国。他的权柄不废去，传给任何继承人，更不会被任何入侵者夺去；他的国必不败坏。连阴间的门——即地狱的权势和计谋——也不能胜过它。教会必继续争战到末时，并得胜掌权直到永恒无尽的世代。
영문 원문
The Vision of the Four Beasts (555 BC)
⁹ I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire.
¹⁰ A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened.
¹¹ I beheld then because of the voice of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame.
¹² As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time.
¹³ I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.
¹⁴ And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.
Whether we understand the fourth beast to signify the Syrian empire, or the Roman, or the former as the figure of the latter, it is plain that these verses are intended for the comfort and support of the people of God in reference to the persecutions they were likely to sustain both from the one and from the other, and from all their proud enemies in every age; for it is written for their learning on whom the ends of the world have come, that they also, through patience and comfort of this scripture, might have hope. Three things are here discovered that are very encouraging:—
I. That there is a judgment to come, and God is the Judge. Now men have their day, and every pretender thinks he should have his day, and struggles for it. But he that sits in heaven laughs at them, for he sees that his day is coming, Ps 37:13. I beheld (Da 7:9) till the thrones were cast down, not only the thrones of these beasts, but all rule, authority, power, that are set up in opposition to the kingdom of God among men (1Co 15:24): such are the thrones of the kingdoms of the world, in comparison with God's kingdom; those that see them set up need but wait awhile, and they will see them cast down. I beheld till thrones were set up (so it may as well be read), Christ's throne and the throne of his Father. One of the rabbin confesses that these thrones are set up, one for God, another for the Son of David. It is the judgment that is here set, Da 7:10. Now, 1. This is intended to proclaim God's wise and righteous government of the world by his providence; and an unspeakable satisfaction it gives to all good men, in the midst of the convulsions and revolutions of states and kingdoms, that the Lord has prepared his throne in the heavens and his kingdom rules over all (Ps 103:19), that verily there is a God that judges in the earth, Ps 58:11. 2. Perhaps it points at the destruction brought by the providence of God upon the empire of Syria, or that of Rome, for their tyrannizing over the people of God. But, 3. It seems principally designed to describe the last judgment, for though it follow not immediately upon the dominion of the fourth beast, nay, though it be yet to come, perhaps many ages to come, yet it was intended that in every age the people of God should encourage themselves, under their troubles, with the belief and prospect of it. Enoch, the seventh from Adam, prophesied of it, Jude 1:14. Does the mouth of the enemy speak great things, Da 7:8. Here are far greater things which the mouth of the Lord has spoken. Many of the New-Testament predictions of the judgment to come have a plain allusion to this vision, especially St John's vision of it, Re 20:11,12. (1.) The Judge is the Ancient of days himself, God the Father, the glory of whose presence is here described. He is called the Ancient of days, because he is God from everlasting to everlasting. Among men we reckon that with the ancient is wisdom, and days shall speak; shall not all flesh then be silent before him who is the Ancient of days? The glory of the Judge is here set forth by his garment, which was white as snow, denoting his splendour and purity in all the administrations of his justice; and the hair of his head clean and white, as the pure wool, that, as the white and hoary head, he may appear venerable. (2.) The throne is very formidable. It is like the fiery flame, dreadful to the wicked that shall be summoned before it. And the throne being movable upon wheels, or at least the chariot in which he rode the circuit, the wheels thereof are as burning fire, to devour the adversaries; for our God is a consuming fire, and with him are everlasting burnings, Isa 33:14. This is enlarged upon, Da 7:10. As to all his faithful friends there proceeds out of the throne of God and the Lamb a pure river of water of life (Re 22:1), so to all his implacable enemies there issues and comes forth from his throne a fiery stream, a stream of brimstone (Isa 30:33), a fire that shall devour before him. He is a swift witness, and his word a word upon the wheels. (3.) The attendants are numerous and very splendid. The Shechinah is always attended with angels; it is so here (Da 7:10): Thousand thousands minister to him, and ten thousand times ten thousand stand before him. It is his glory that he has such attendants, but much more his glory that he neither needs them nor can be benefited by them. See how numerous the heavenly hosts are (there are thousands of angels), and how obsequious they are—they stand before God, ready to go on his errands and to take the first intimation of his will and pleasure. They will particularly be employed as ministers of his justice in the last judgment day, when the Son of man shall come, and all the holy angels with him. Enoch prophesied that the Lord should come with his holy myriads. (4.) The process is fair and unexceptionable: The judgment is set, publicly and openly, that all may have recourse to it; and the books are opened. As in courts of judgment among men the proceedings are in writing and upon record, which is laid open when the cause comes to a hearing, the examination of witnesses is produced, and affidavits are read, to clear the matter of fact, and the statute and common-law books are consulted to find out what is the law, so, in the judgment of the great day, the equity of the sentence will be as incontestably evident as if there were books opened to justify it.
II. That the proud and cruel enemies of the church of God will certainly be reckoned with and brought down in due time, Da 7:11,12. This is here represented to us, 1. In the destroying of the fourth beast. God's quarrel with this beast is because of the voice of the great words which the horn spoke, bidding defiance to Heaven, and triumphing over all that is sacred; this provokes God more than any thing, for the enemy to behave himself proudly, De 32:27. Therefore Pharaoh must be humbled, because he has said, Who is the Lord? and has said, I will pursue, I will overtake. Enoch foretold that therefore the Lord would come to judge the world, that he might convince all that are ungodly of their hard speeches, Jude 1:15. Note, Great words are but idle words, for which men must give account in the great day. And see what becomes of this beast that talks so big: He is slain, and his body destroyed and given to the burning flame. The Syrian empire, after Antiochus, was destroyed. He himself died of a miserable disease, his family was rooted out, the kingdom wasted by the Parthians and Armenians, and at length made a province of the Roman empire by Pompey. And the Roman empire itself (if we take that for the fourth beast), after it began to persecute Christianity, declined and wasted away, and the body of it was destroyed. So shall all thy enemies perish, O Lord! and be slain before thee. 2. In the diminishing and weakening of the other three beasts (Da 7:12): They had their dominion taken away, and so were disabled from doing the mischiefs they had done to the church and people of God; but a prolonging in life was given them, for a time and a season, a set time, the bounds of which they could not pass. The power of the foregoing kingdoms was quite broken, but the people of them still remained in a mean, weak, and low condition. We may allude to this in describing the remainders of sin in the hearts of good people; they have corruptions in them, the lives of which are prolonged, so that they are not perfectly free from sin, but the dominion of them is taken away, so that sin does not reign in their mortal bodies. And thus God deals with his church's enemies; sometimes he breaks the teeth of them (Ps 3:7), when he does not break the neck of them, crushes the persecution, but reprieves the persecutors, that they may have space to repent. And it is fit that God, in doing his own work, should take his own time and way.
III. That the kingdom of the Messiah shall be set up, and kept up, in the world, in spite of all the opposition of the powers of darkness. Let the heathen rage and fret as long as they please, God will set his King upon his holy hill of Zion. Daniel sees this in vision, and comforts himself and his friends with the prospect of it. This is the same with Nebuchadnezzar's foresight of the stone cut out of the mountain without hands, which broke in pieces the image; but in this vision there is much more of pure gospel than in that. 1. The Messiah is here called the Son of man—one like unto the Son of man; for he was made in the likeness of sinful flesh, was found in fashion as a man. I saw one like unto the Son of man, one exactly agreeing with the idea formed in the divine counsels of him that in the fulness of time was to be the Mediator between God and man. He is like unto the son of man, but is indeed the Son of God. Our Savior seems plainly to refer to this vision when he says (Joh 5:27) that the Father has therefore given him authority to execute judgment because he is the Son of man, and because he is the person whom Daniel saw in vision, to whom a kingdom and dominion were to be given. 2. He is said to come with the clouds of heaven. Some refer this to his incarnation; he descended in the clouds of heaven, came into the world unseen, as the glory of the Lord took possession of the temple in a cloud. The empires of the world were beasts that rose out of the sea; but Christ's kingdom is from above: he is the Lord from heaven. I think it is rather to be referred to his ascension; when he returned to the Father the eye of his disciples followed him, till a cloud received him out of their sight, Ac 1:9. He made that cloud his chariot, wherein he rode triumphantly to the upper world. He comes swiftly, irresistibly, and comes in state, for he comes with the clouds of heaven. 3. He is here represented as having a mighty interest in Heaven. When the cloud received him out of the sight of his disciples, it is worth while to enquire (as the sons of the prophets concerning Elijah in a like case) whither it carried him, where it lodged him; and here we are told, abundantly to our satisfaction, that he came to the Ancient of days; for he ascended to his Father and our Father, to his God and our God (Joh 20:17); from him he came forth, and to him he returns, to be glorified with him, and to sit down at his right hand. It was with a great deal of pleasure that he said, Now I go to him that sent me. But was he welcome? Yes, not doubt, he was, for they brought him near before him; he was introduced into his Father's presence, with the attendance and adorations of all the angels of God, Heb 1:6. God caused him to draw near and approach to him, as an advocate and undertaker for us (Jer 30:21), that we through him might be made nigh. By this solemn near approach which he made to the Ancient of days it appears that the Father accepted the sacrifice he offered, and the satisfaction he made, and was entirely well pleased with all he had done. He was brought near, as our high priest, who for us enters within the veil, and as our forerunner, 4. He is here represented as having a mighty influence upon this earth, Da 7:14. When he went to be glorified with his Father he had a power given him over all flesh, Joh 17:2,5. With the prospect of this Daniel and his friends are here comforted, that not only the dominion of the church's enemies shall be taken away (Da 7:12), but the church's head and best friend shall have the dominion given him; to him every knee shall bow and every tongue confess. Php 2:9,10. To him are given glory and a kingdom, and they are given by him who has an unquestionable right to give them, which, some think with an eye to these words, our Savior teaches us to acknowledge in the close of the Lord's prayer, For thine is the kingdom, the power, and the glory. It is here foretold that the kingdom of the exalted Redeemer shall be, (1.) A universal kingdom, the only universal monarchy, whatever others have pretended to, or aimed at: All people, nations, and languages, shall fear him, and be under his jurisdiction, either as his willing subjects or as his conquered captives, to be either ruled or overruled by him. One way or other, the kingdoms of the world shall all become his kingdoms. (2.) An everlasting kingdom. His dominion shall not pass away to any successor, much less to any invader, and his kingdom is that which shall not be destroyed. Even the gates of hell, or the infernal powers and policies, shall not prevail against it. The church shall continue militant to the end of time, and triumphant to the endless ages of eternity.
15-28
The Vision of the Four Beasts (555 BC)
简体中文
四兽的异象（公元前555年）
¹⁵ 至于我但以理，我的灵在我里面的身体中愁烦，我脑中的异象使我惊惶。
¹⁶ 我就近一位侍立者，问他这一切的真情。他就告诉我，将那事的讲解给我说明：
¹⁷ 这四个大兽就是四王将在世上兴起；
¹⁸ 然而，至高者的圣民必要得国享受，直到永永远远。
¹⁹ 那时我愿知道第四兽的真情，它为何与那三兽的真情大不相同，甚是可怕，有铁牙铜爪，吞吃嚼碎，所剩下的用脚践踏；
²⁰ 头有十角和那另长的一角，在这角前有三角倾倒；这角有眼，有说夸大话的口，形状强横，过于它的同类。
²¹ 我观看，见这角与圣民争战，胜了他们；
²² 直到亘古常在者来到，给至高者的圣民伸冤，圣民得国的时候就到了。
²³ 那侍立者这样说：那第四兽就是世上必有的第四国，与一切国大不相同，必吞吃全地，并且践踏嚼碎。
²⁴ 至于那十角，就是从这国中必兴起的十王；后来又兴起一王，与先前的不同；他必制伏三王。
²⁵ 他必向至高者说夸大的话，必折磨至高者的圣民，必想改变节期和律法；圣民必交付他手一载、二载、半载。
²⁶ 然而审判者必坐下办案，他的权柄必被夺去、毁坏、灭绝，一直到底。
²⁷ 国度、权柄和天下诸国的大权，必赐给至高者的圣民；他的国是永远的，一切掌权的都必事奉他、顺从他。
²⁸ 那事至此完毕。至于我但以理，心中甚是惊惶，脸色也改变了，却将那事存记在心。
这里我们看到：I. 这些异象给先知留下的深刻印象。神在其中尊荣他，使他得着满足，但其中也夹杂着不少痛苦与困惑（Da 7:15）：我但以理在我里面的身体中愁烦。此处用来指身体的词，原文本意为鞘或刀鞘；身体之于灵魂不过如此——那才是兵器；那才是我们主要当留心保守的。我脑中的异象使我惊惶，又说（Da 7:28）我心中甚是惊惶。这些事向他显现的方式完全压倒了他，使他的心思过度紧绷，以致精神不支；他所处的异象状态使他疲倦，使他昏厥。所启示的事本身又使他惊骇错愕，使他陷入混乱，直到他逐渐镇定下来，战胜自己，把异象中的安慰放在其中的可畏之事的对立面。
II. 他恳切渴望明白其中的意义（Da 7:16）：我就近那些侍立者中的一位，就近一位在荣耀中显现、侍候人子的天使，问他这一切的真情（真正的含义与解释）。注意：要正确充分地领会我们从神所见所闻之事的意义，是极可羡慕的；凡愿意知道的，就必须借着信实恳切的祷告，并尽上殷勤的查考来求问。
III. 给他的钥匙，使他得以进入这异象的理解。那天使告诉他，并且说得如此明白，使他知道那事的讲解，于是他略得平息。
1. 大兽就是大君王和他们的国度，就是大君王和他们的王朝，将从地而上兴起，正如那些兽从海中上来一样（Da 7:17）。他们不过是尘土之子——来自下方的；他们带着地的气息，他们的根基在尘土中；他们属土，是出于土，被写在尘土上，也要归到尘土。
2. 但以理对前三个兽颇为明白，但对于第四个兽，他渴望更深地了解，因为它与其余的兽迥然不同，极其可怕，不仅可怕，而且极为残害，或吞吃嚼碎（Da 7:19）。或许正是这事使但以理如此惊惶，他脑中的异象这一部分比其他任何部分更令他不安。但他尤其想知道那小角是什么，那角有眼，有说夸大话的口，其容貌比任何同类都更无所畏惧、更为可怖（Da 7:20）。他对此最为好奇，因为正是这角与圣民争战，胜了他们（Da 7:21）。当所暗示的不过是世人彼此争战、彼此胜过的时候，先知并未显出如此关切（让地上的瓦片与瓦片相争吧，彼此撞击而碎）；但当他们与圣民争战，当锡安的宝贵之子，可比精金被打破如瓦瓶时，就该发问了："这是什么意思？主会弃绝他的百姓吗？他会任凭仇敌践踏他们、向他们夸胜吗？这能如此大大胜过圣民的角究竟是什么？"对此，他的解释者回答（Da 7:23-25），这第四兽就是第四国，必吞吃全地，或可读作全地。那十角就是十王，那小角是另一位王，他必制伏三王，并对神和他的百姓极为暴虐；他必行事：（1）对神极为不敬。他必向至高者说夸大的话，藐视他、他的权柄和他的公义。（2）对神的百姓极为专横。他必折磨至高者的圣民；他不会一次将他们剪除，而是以长期的压迫和不断的苦待来消磨他们，倾覆他们的产业、削弱他们的家室。撒但的图谋一向是消磨至高者的圣民，使他们不再被记念；但此举徒然，因为只要世界还存在，神就必在其中保有教会。他必想改变节期和律法，要废除一切宗教的条例和制度，使众人都按他的意愿说话行事。他要践踏属人和属神的律例与风俗。他拆毁、建造，把方的改成圆的，仿佛有意更改连天的定例。在这些大胆的举动中，他必一时兴旺、得着成功；他们必被交在他手中直到一载、二载和半载（即三年半），这著名的预言时间度量，我们在《启示录》中也见到过，有时称为四十二个月，有时称为一千二百六十天——三者其实相同。但到了那时期满了，审判者必坐下办案，夺去他的权柄（Da 7:26），这他解释为（Da 7:11）兽被杀，它的身体被毁。而且（按米德先生 Mr. Mede 对 Da 7:12 的读法）至于其余的兽，即十角，尤其是那猖狂的小角（他如此称呼），它们的权柄都被夺去。现在问题是：这位仇敌是谁，他的兴起、掌权和灭亡在此被预言？解释者意见不一。有人认为第四国是西流基王朝（Seleucidæ），小角是安提阿古，这一切都应验在马加比的历史中——如犹尼乌（Junius）、皮斯卡托（Piscator）、波兰奴（Polanus）、布劳顿（Broughton）及许多其他学者所主张；但也有人认为第四国是罗马，小角是犹利乌·凯撒（Julius Cæsar）及其后的诸位皇帝（加尔文 Calvin 说），是敌基督，是教皇国度（约瑟·米德先生 Mr. Joseph Mede 说），是那不法的，必如这小角一样，被基督第二次降临的荣光所废去。教皇自称有权柄改变节期和律法——绝对的、专制的权柄（他如此自称）。也有人认为小角是土耳其帝国——如路德（Luther）、瓦塔布卢（Vatablus）等人所主张。如今我无法证明任何一方为错；既然预言往往有多重应验，我们当让圣经有其充分的广度（在此事上如同在许多其他争议中一样），我乐意承认他们两方都对，本预言主要指叙利亚王朝，是为了鼓励在安提阿古手下受苦的犹太人，使他们看见连这些令人忧伤的时日也早已预言，并能预见这些事至终必有荣耀的结局，他们骄傲的压迫者终必彻底倾覆；而最美好不过的是，他们能预见不久之后弥赛亚的国度将在世上建立——前代先知惯常以这一盼望在患难中安慰神的百姓。然而这段话还有更深远的指涉，预言了异教的罗马以及教皇的罗马对基督教信仰，会有与安提阿古对敬虔犹太人及其信仰同样的逼迫之势力与狂怒。而圣约翰在他的异象和预言中，虽主要指向罗马，却在许多细节上明显地引用了但以理的这些异象。
3. 他又得着喜乐的展望，看见神在人间国度的盛行及其至终胜过一切抵挡。很值得注意的是，在预言仇敌的势力和狂怒之间，这件事突然插入（Da 7:18,22），先于异象按顺序来到解释之处（Da 7:26,27）。这也指：（1）犹太教会在安提阿古的风暴过去之后，以及马加比人胜过仇敌之后，那段兴旺的日子。（2）借着传福音，弥赛亚国度在世上设立。基督来到这世界是为审判，要凭他的灵治理，并使一切圣徒作君王和祭司归与神。（3）耶稣基督第二次降临，那时圣徒要审判世界，要与他同坐宝座，并因魔鬼国度的彻底覆灭而夸胜。让我们看看这里所预言的。[1.] 亘古常在者要来到（Da 7:22）。神必借着他儿子审判世界，因为他已将一切审判的事交给他；作为保证，他来为要拯救受欺压的百姓，来为要在世上建立他的国度。[2.] 审判者必坐下办案（Da 7:26）。神必显明自己在地上审判，并要在智慧和公义上为他百姓的义讼伸冤。在那大日，他必借着他所设立的那人按公义审判天下。[3.] 仇敌的权柄必被夺去（Da 7:26）。基督的一切仇敌必作他的脚凳，必被毁坏、灭绝，一直到底——这是使徒论到不法之人所用的话（2Th 2:8）。他必被基督口中的气所灭，被降临的荣光所废。[4.] 审判的权柄赐给了至高者的圣民。使徒们受托传扬福音，世界必借此受审。一切圣民借他们的信心和顺服，定那不信而悖逆的世界为罪；在他们的元首基督里，他们要审判世界，要审判以色列十二个支派（Mt 19:28）。我们当有何等理由敬重那敬畏主的人；无论圣徒现今在世人眼中看来多么卑微可鄙，无论多少藐视倾倒在他们身上；他们是至高者的圣民；他们在神面前既近又亲，神认他们为自己的人，并且审判的权柄赐给了他们。[5.] 这里最着力强调的是至高者的圣民必要得国享受，直到永永远远（Da 7:18）。又说（Da 7:22）：圣民得国的时候就到了。又说（Da 7:27）：国度、权柄和天下诸国的大权，必赐给至高者的圣民。我们断不可据此推断治理权是建立在恩典之上，或这会授权任何人在圣徒的名义下篡夺王权。不；基督的国不属这世界；这所指的，是圣徒对自己私欲和败坏的属灵治理，他们对撒但及其试探的得胜，以及殉道者对死亡及其威吓的夸胜。它也应许福音国度要设立，即恩典的国度——其特权与安慰如今在诸天之下所享有的，便是天上荣耀之国的凭据和初熟果子。当帝国成为基督教的，君王以他们的权力捍卫和推进基督教时，那时圣民得国了。圣徒是借着圣灵在他们里面治理（这就是胜过世界的胜利，就是我们的信心），并借着使这世上的国成为基督的国度而治理。但这事的完全成就，将在圣徒永远的福乐之中——那不能震动的国，我们照他的应许所寻求的（这就是国度的大权），那永不衰残的荣耀冠冕——那就是永远的国。请看这里所强调的（Da 7:18）：圣民必得国享受直到永永远远；原因是他们所归属的那位是至高者，他的国是永远的（Da 7:27）。他既是如此，他们的国也必如此。因为我活着，你们也要活着（Joh 14:19）。他的国就是他们的国；他们视自己的高升在他升高之中，他们不为自己求更大的尊荣和满足，只愿一切掌权的都事奉他、顺从他——他们也必如此（Da 5:27）。他们或被领到服从他金权杖之下，或被他的铁杖所击碎。
但以理在结尾、结束那事的时候，告诉我们这异象给他的印象；它使他的精神如此压倒，以致脸色改变，面容苍白；但他把那事存在心里。注意：心必须是属神之事的宝库和仓库；在那里我们要藏记神的话语，正如童贞马利亚把基督的话存在心里一样（Lu 2:51）。但以理把那事存在心里，目的不是要对教会隐藏，而是为教会保存，使他从主所领受的，得以完全忠实地传给百姓。注意：神的先知和牧者应当把属神的事像财宝一样积蓄在他们心中，在那里好好消化。我们若要在用时能脱口而出，就必须常常把神的话语存在心里。
영문 원문
The Vision of the Four Beasts (555 BC)
¹⁵ I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me.
¹⁶ I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things.
¹⁷ These great beasts, which are four, are four kings, which shall arise out of the earth.
¹⁸ But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever.
¹⁹ Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet;
²⁰ And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows.
²¹ I beheld, and the same horn made war with the saints, and prevailed against them;
²² Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom.
²³ Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces.
²⁴ And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings.
²⁵ And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.
²⁶ But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end.
²⁷ And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.
²⁸ Hitherto is the end of the matter. As for me Daniel, my cogitations much troubled me, and my countenance changed in me: but I kept the matter in my heart.
Here we have, I. The deep impressions which these visions made upon the prophet. God in them put honour upon him, and gave him satisfaction, yet not without a great allay of pain and perplexity (Da 7:15): I Daniel was grieved in my spirit, in the midst of my body. The word here used for the body properly signifies a sheath or scabbard, for the body is no more to the soul; that is the weapon; it is that which we are principally to take care of. The visions of my head troubled me, and again (Da 7:28), my cogitations much troubled me. The manner in which these things were discovered to him quite overwhelmed him, and put his thoughts so much to the stretch that his spirits failed him, and the trance he was in tired him and made him faint. The things themselves that were discovered amazed and astonished him, and put him into a confusion, till by degrees he recollected and conquered himself, and set the comforts of the vision over against the terrors of it.
II. His earnest desire to understand the meaning of them (Da 7:16): I came near to one of those that stood by, to one of the angels that appeared attending the Son of man in his glory, and asked him the truth (the true intent and meaning) of all this. Note, It is a very desirable thing to take the right and full sense of what we see and hear from God; and those that would know must ask by faithful and fervent prayer and by accomplishing a diligent search.
III. The key that was given him, to let him into the understanding of this vision. The angel told him, and told him so plainly that he made him know the interpretation of the thing, and so made him somewhat more easy.
1. The great beasts are great kings and their kingdoms, great monarchs and their monarchies, which shall arise out of the earth, as those beasts did out of the sea, Da 7:17. They are but terræfilii—from beneath; they savour of the earth, and their foundation is in the dust; they are of the earth earthy, and they are written in the dust, and to the dust they shall return.
2. Daniel pretty well understands the first three beasts, but concerning the fourth he desires to be better informed, because it differed so much from the rest, and was exceedingly dreadful, and not only so, but very mischievous, or it devoured and broke in pieces, Da 7:19. Perhaps it was this that put Daniel into such a fright, and this part of the visions of his head troubled him more than any of the rest. But especially he desired to know what the little horn was, that had eyes, and a mouth that spoke very great things, and whose countenance was more fearless and formidable than that of any of his fellows, Da 7:20. And this he was most inquisitive about because it was this horn that made war with the saints, and prevailed against them, Da 7:21. While no more is intimated than that the children of men make war with one another, and prevail against one another, the prophet does not show himself so much concerned (let the potsherds strive with the potsherds of the earth, and be dashed in pieces one against another); but when they make war with the saints, when the precious sons of Zion, comparable to fine gold, are broken as earthen pitchers, it is time to ask, "What is the meaning of this? Will the Lord cast off his people? Will he suffer their enemies to trample upon them and triumph over them? What is this same horn that shall prevail so far against the saints?" To this his interpreter answers (Da 7:23-25) that this fourth beast is a fourth kingdom, that shall devour the whole earth, or (as it may be read) the whole land. That the ten horns are ten kings, and the little horn is another king that shall subdue three kings, and shall be very abusive to God and his people, shall act, (1.) Very impiously towards God. He shall speak great words against the Most High, setting him, and his authority and justice, at defiance. (2.) Very imperiously towards the people of God. He shall wear out the saints of the Most High; he will not cut them off at once, but wear them out by long oppressions and a constant course of hardships put upon them, ruining their estates and weakening their families. The design of Satan has been to wear out the saints of the Most High, that they may be no more in remembrance; but the attempt is vain, for while the world stands God will have a church in it. He shall think to change times and laws, to abolish all the ordinances and institutions of religion, and to bring every body to say and do just as he would have them. He shall trample upon laws and customs, human and divine. Diruit, ædificut, mutat quadrata rotundis—He pulls down, he builds, he changes square into round, as if he meant to alter even the ordinances of heaven themselves. And in these daring attempts he shall for a time prosper and have success; they shall be given into his hand until time, times, and half a time (that is, for three years and a half), that famous prophetical measure of time which we meet with in the Revelation, which is sometimes called forty-two months, sometimes 1260 days, which come all to one. But at the end of that time the judgment shall sit and take away his dominion (Da 7:26), which he expounds (Da 7:11) of the beast being slain and his body destroyed. And (as Mr. Mede reads Da 7:12) as to the rest of the beast, the ten horns, especially the little ruffling horn (as he calls it), they had their dominion taken away. Now the question is, Who is this enemy, whose rise, reign, and ruin, are foretold? Interpreters are not agreed. Some will have the fourth kingdom to be that of the Seleucidæ, and the little horn to be Antiochus, and show the accomplishment of all this in the history of the Maccabees; so Junius, Piscator, Polanus, Broughton, and many others: but others will have the fourth kingdom to be that of the Romans, and the little horn to be Julius Cæsar, and the succeeding emperors (says Calvin), the antichrist, the papal kingdom (says Mr. Joseph Mede), that wicked one, which, as this little horn, is to be consumed by the brightness of Christ's second coming. The pope assumes a power to change times and laws, potestas autokratorike—an absolute and despotic power, as he calls it. Others make the little horn to be the Turkish empire; so Luther, Vatablus, and others. Now I cannot prove either side to be wrong; and therefore, since prophecies sometimes have many fulfillings, and we ought to give scripture its full latitude (in this as in many other controversies), I am willing to allow that they are both in the right, and that this prophecy has primary reference to the Syrian empire, and was intended for the encouragement of the Jews who suffered under Antiochus, that they might see even these melancholy times foretold, but might foresee a glorious issue of them at last, and the final overthrow of their proud oppressors; and, which is best of all, might foresee, not long after, the setting up of the kingdom of the Messiah in the world, with the hopes of which it was usual with the former prophets to comfort the people of God in their distresses. But yet it has a further reference, and foretels the like persecuting power and rage in Rome heathen, and no less in Rome papal, against the Christian religion, that was in Antiochus against the pious Jews and their religion. And St. John, in his visions and prophecies, which point primarily at Rome, has plain reference, in many particulars, to these visions of Daniel.
3. He has a joyful prospect given him of the prevalency of God's kingdom among men, and its victory over all opposition at last. And it is very observable that in the midst of the predictions of the force and fury of the enemies this is brought in abruptly (Da 7:18,22), before it comes, in the course of the vision, to be interpreted, Da 7:26,27. And this also refers, (1.) To the prosperous days of the Jewish church, after it had weathered the storm under Antiochus, and the power which the Maccabees obtained over their enemies. (2.) To the setting up of the kingdom of the Messiah in the world by the preaching of his gospel. For judgment Christ comes into this world, to rule by his Spirit, and to make all his saints kings and priests to their God. (3.) To the second coming of Jesus Christ, when the saints shall judge the world, shall sit down with him on his throne and triumph in the complete downfall of the devil's kingdom. Let us see what is here foretold. [1.] The Ancient of days shall come, Da 7:22. God shall judge the world by his Son, to whom he has committed all judgment, and, as an earnest of that, he comes for the deliverance of his oppressed people, comes for the setting up of his kingdom in the world. [2.] The judgment shall sit, Da 7:26. God will make it appear that he judges in the earth, and will, both in wisdom and in equity, plead his people's righteous cause. At the great day he will judge the world in righteousness by that man whom he has ordained. [3.] The dominion of the enemy shall be taken away, Da 7:26. All Christ's enemies shall be made his footstool, and shall be consumed and destroyed to the end: these were the apostle uses concerning the man of sin, 2Th 2:8. He shall be consumed with the spirit of Christ's mouth and destroyed with the brightness of his coming. [4.] Judgment is given to the saints of the Most High. The apostles are entrusted with the preaching of a gospel by which the world shall be judged. All the saints by their faith and obedience condemn an unbelieving disobedient world; in Christ their head they shall judge the world, shall judge the twelve tribes of Israel, Mt 19:28. See what reason we have to honour those that fear the Lord; how mean and despicable soever the saints now appear in the eye of the world, and how much contempt soever is poured upon them; they are the saints of the Most High; they are near and dear to God, and he owns them for his, and judgment is given to them. [5.] That which is most insisted upon is that the saints of the Most High shall take the kingdom, and possess the kingdom for ever, Da 7:18. And again (Da 7:22), The time came that the saints possessed the kingdom. And again (Da 7:27), The kingdom and dominion, and the greatness of the kingdom under the whole heavens, shall be given to the people of the saints of the Most High. Far be it from us to infer hence that dominion is founded on grace, or that this will warrant any, under pretence of saintship, to usurp kingship. No; Christ's kingdom is not of this world; but this intimates the spiritual dominion of the saints over their own lusts and corruptions, their victories over Satan and his temptations, and the triumphs of the martyrs over death and its terrors. It likewise promises that the gospel kingdom shall be set up, a kingdom of grace, the privileges and comforts of which now, under the heavens, shall be the earnest and first-fruits of the kingdom of glory in the heavens. When the empire became Christian, and princes used their power for the defence and advancement of Christianity, then the saints possessed the kingdom. The saints rule by the Spirit's ruling in them (and this is the victory overcoming the world, even their faith) and by making the kingdoms of this world to become Christ's kingdom. But the full accomplishment of this will be in the everlasting happiness of the saints, the kingdom that cannot be moved, which we, according to his promise, look for (that is the greatness of the kingdom), the crown of glory that fades not away—that is the everlasting kingdom. See what an emphasis is laid upon this (Da 7:18): The saints shall possess the kingdom for ever, even for ever and ever; and the reason is because he whose saints they are is the Most High and his kingdom is an everlasting kingdom, Da 7:27. He is so, and therefore theirs shall be so. Because I live, you shall live also, Joh 14:19. His kingdom is theirs; they reckon themselves exalted in his exaltation, and desire no greater honour and satisfaction to themselves than that all dominions should serve and obey him, as they shall do, Da 5:27. They shall either be brought into subjection to his golden sceptre or brought to destruction by his iron rod.
Daniel, in the close, when he ends that matter, tells us what impressions this vision made upon him; it overwhelmed his spirits to such a degree that his countenance was changed, and it made him look pale; but he kept the matter in his heart. Note, The heart must be the treasury and store-house of divine things; there we must hide God's word, as the Virgin Mary kept the sayings of Christ, Lu 2:51. Daniel kept the matter in his heart, with a design, not to keep it from the church, but to keep it for the church, that what he had received from the Lord he might fully and faithfully deliver to the people. Note, It concerns God's prophets and ministers to treasure up the things of God in their minds, and there to digest them well. If we would have God's word ready in our mouths when we have occasion for it, we must keep it in our hearts at all times.
本书的前六章为历史记述;如今我们存敬畏战栗之心进入后六章的预言部分,其中有许多隐晦难明之事,我们不敢断然确定其含义,但也有许多清楚有益之事,我相信神必使我们能以善用。本章内容为:I. 但以理所见四兽的异象(但7:1-8)。II. 他所见的神治理与审判之宝座的异象(但7:9-14)。III. 由一位侍立一旁的天使对他所作的这些异象的解释(但7:15-28)。这些异象是远眺至时代的末了,还是即将迅速应验,实难断定;即便是最具判断力的解经家,对此也未达成一致。