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英文原文
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)
希底結河邊的異象（公元前534年）
¹ 波斯王居魯士第三年，有話指示那稱為伯提沙撒的但以理；這話是真實的，所指的時期甚長；他就明白這話，又明白這異象。
² 當那些日子，我但以理悲傷了三個七日。
³ 美味我沒有吃，酒肉沒有入我的口，也沒有用膏抹身，直到滿了三個七日。
⁴ 正月二十四日，我在希底結大河邊，
⁵ 舉目觀看，見有一人身穿細麻衣，腰間束著烏法精金帶。
⁶ 他身體如水蒼玉，面貌如閃電，眼目如火把，手和腳如光明的銅，說話的聲音如大眾的聲音。
⁷ 這異象惟有我但以理一人看見；與我同在的人沒有看見，他們卻大大戰兢，逃跑隱藏。
⁸ 只剩下我一人；我看見這大異象，就毫無力氣，因為我面貌的秀美變成極其衰弱，毫無力氣。
⁹ 我卻聽見他說話的聲音；我一聽見他說話的聲音，就面伏在地沉睡了。
這異象的年份是居魯士第三年，即他征服巴比倫之後作王的第三年，也是但以理認識他並作他子民的第三年。這裡有：
I. 這預言的概要（Da 10:1）：這話是真實的；神的話語句句如此；但以理確實有這樣的異象，並且這樣那樣的話確實被說了。他以先知之名莊嚴見證。Et hoc paratus est verificare——他準備為之作證；而且，這話既是從天上說出來的，無疑是堅定可靠、可以倚靠的。但所指的時期甚長——長到安提阿古統治的末了，即三百年，看為將來的事時實在很長。不，又因為先知往往兼顧屬靈永遠之事，這預言中也有以預表的方式遠望到世界末了和死人復活之處；那時他實在可以說：所指的時期甚長。然而這事對他顯得如同歷史而非預言一樣清楚；他明白這話；這事被傳達給他、被他領受，都如此分明，以致他能說自己明白這異象。這事並非主要作用於他的想象，而是作用於他的理解力。
II. 但以理在得此異象之前刻苦己心的記述——不是為期待異象而作，他作那莊嚴的禱告（Da 9:1-27）之時也並不顯示他期望得著異象作為答覆，而純粹出於敬虔的原則和對受苦神百姓的敬虔同情。他悲傷了三個七日（Da 10:2），為自己的罪和百姓的罪並他們的憂傷。有人認為他悲傷的特殊緣由是許多猶太人的怠惰冷漠——他們雖有自由歸回本土，卻仍留在被擄之地，不知珍惜所賜的特權；也許更使他煩惱的是，那些如此行的人以但以理的榜樣為自己辯護，雖然他們沒有但以理留在後方的理由。另有人認為是因為他聽見猶太人的仇敵對建造聖殿的阻撓——他們買謀士 against 他們，要破壞他們的計謀（拉 4:4,5）——在居魯士的一切日子，又從他兒子岡比西斯（或亞達薛西——居魯士在西古提戰爭中缺席之時他攝政）得了所求。注意：敬虔人看見神的工作在世上進行得如此緩慢、遭遇如此反對，其朋友如此軟弱、其仇敵如此活躍，不能不悲傷。在但以理悲傷的日子裡，他美味沒有吃；他不能不吃肉，卻吃得很少很節省，並在所吃的質和量上都刻苦己身——這可真算為禁食，是謙卑憂傷的標記。他沒有吃他慣常吃的美味，而是吃粗劣無味之物，他不會受試探多吃超過維持生命所需。如裝飾品一樣，美味對於刻苦之日極不相宜。但以理在那三個七日期間沒有吃肉、沒有喝酒、也沒有用膏抹身（Da 10:3）。他雖然如今年事已高，可推辭說身體衰弱需要營養；他雖然身居高位，可推辭說慣於美食不能沒有，若缺之必損健康——然而當這既是為見證也是為輔助他的靈修之時，他能如此捨己；這當記下來使許多平民階層的少年人羞愧——他們不能說服自己如此捨己。
III. 但以理在異象中所見那位榮耀者的描述，學者公認這位不外是基督自己——永恆的道。他在希底結河邊（Da 10:4），也許在那裡散步——不是為消遣，而是為靈修和默想，正如以撒在田間默想；他既是顯要之人，有僕人在不遠處伺候。他在那裡舉目，看見一人——就是基督耶穌。必是他，因為他在拔摩島上向聖約翰顯現時也是同樣的形像（啟 1:13-15）。他的服飾是祭司的，因為他是我們信仰的大祭司，身穿細麻衣——如大祭司在贖罪日那大日所穿；他的腰間束著（聖約翰的異象中是胸間束著）精金帶——烏法的精金，因為關乎基督的一切在同類中都是最好的。束腰表明他作為父的僕人，在我們救贖之工上樂意勤奮地投入。他的形態可悅，身體如水蒼玉——一種天藍色的寶石。他的容貌可畏，足以使觀者驚懼，因他面貌如閃電——既照耀又威脅。他的眼目明亮閃爍，如火把。他的手和腳如光明的銅一般閃耀（Da 10:6）。他的聲音洪亮有力，極其穿透，如大眾的聲音。vox Dei——神的聲音能壓倒vox populi——百姓的聲音。基督如此榮耀顯現；這當激發我們：1. 對他有崇高尊榮的思想。你們現在觀看這位何等偉大之人，在凡事上讓他居首位。2. 欽佩他為我們和我們的救恩而降卑。當他取了僕人的形狀、虛己之時，他在這一切輝煌之上蓋上面紗。
IV. 這顯現對但以理和他的隨員所產生的奇妙影響，以及在他們身上所引起的恐怖。
1. 他的隨員沒有看見異象；他們不宜被尊以這樣的看見。有一種屬天的啟示賜給所有人，凡不自我排除的都不被排除在其交通之外；但這樣的異象必專屬但以理——他是蒙愛的人。保羅的同伴看見了光，卻沒有看見人（徒 9:7；22:9）。注意：神所愛之人的榮耀，是那向別人隱藏的，卻向他們顯明。基督向他們顯現，不向世人顯現（約 14:22）。但他們雖未見異象，卻被無法解釋的戰兢抓住；或因所聽見的聲音，或因所感到的某種奇異空氣震動——極大的戰兢臨到他們，以致他們逃跑隱藏——也許藏在河邊的柳樹中。注意：許多人有畏懼之奴僕的靈，卻未受兒子之靈——對他們，基督從來只是、也將只是恐怖。但以理隨員的驚慌正是異象真實的證據；這不是但以理的幻想，也不是他自己狂熱想象的產物，因它對他周圍的人產生了真實、有力而奇異的影響。
2. 他自己看見了，並且獨自看見，卻不能承受這景象。它不僅耀眼他眼目，更壓倒他的心靈，以致他毫無力氣（Da 10:8）。他說，連摩西自己也說：我甚是恐懼戰兢。他的精神全然用盡——或在密集地觀察這異象的榮耀，或在堅固自己的心抵擋其恐怖——以致他的身體幾乎成了無生氣無精神的；他沒有活力，離死屍只差一線；他臉色蒼白如死，氣色全無，他面貌的秀美變成極其衰弱，毫無力氣。注意：最偉大、最好的人也不能承受屬天榮耀的直接啟示；無人能見之而存活；見其一瞥也幾乎如死，正如但以理此處；但得榮的聖徒要看見基督的本體，並能承受這景象。然而但以理雖因見基督之異象而失魂，他卻聽見他說話的聲音，並知道他所說的。注意：我們當謹慎，免得我們對神榮耀的敬畏（這當喚醒我們在他的話語和護理中聆聽他的聲音）退化為對他的恐懼，以致不能或不願聆聽。看來當基督的異象使但以理驚恐之時，他說話的聲音很快使他平靜安寧，平息他的恐懼，使他進入一種神聖的安全與心靈安息而入睡：我一聽見他說話的聲音，就面伏在地沉睡了——甜美的沉睡。他看見異象之時便面伏於地，以最謙卑的敬拜姿態，並入睡——不是因對所聽所見漠不關心，而是為其所迷。注意：對於那些在罪的自責之下、因而戰慄的人，基督無論顯得多麼可畏，他的話語中卻有足夠的安息他們心靈、使之安穩之物——只要他們肯留意並應用。
英文原文
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)
但以理驚惶與受安慰（主前534年）
¹⁰ 忽然，有一手摸我，使我用膝和手掌支持微微伏起。
¹¹ 他對我說：大蒙眷愛的但以理啊，要明白我與你所說的話，只管站起來，因為我現在奉差遣來到你這裡。他對我說這話，我便戰戰兢兢地立起來。
¹² 他就說：但以理啊，不要懼怕！因為從你第一日專心求明白，又在你神面前刻苦己心，你的言語已蒙應允；我是因你的言語而來。
¹³ 但波斯國的君攔阻我二十一日。忽然有大君中的一位米迦勒來幫助我，我就停留在波斯諸王那裡。
¹⁴ 現在我來要使你明白本國之民日後必遭遇的事，因為這異象 是 關乎 許多 日子。
¹⁵ 他向我這樣說，我就臉面朝地，啞口無聲。
¹⁶ 不料，有一位像人的摸我的嘴唇，我便開口向那站在我面前的說：我主啊，因見這異象，我大大愁苦，毫無氣力。
¹⁷ 我主的僕人怎能與我主說話呢？我一見異象便渾身無力，毫無氣息。
¹⁸ 有一位形狀像人的又摸我，使我有力量。
¹⁹ 說：大蒙眷愛的人哪，不要懼怕！願你平安！你總要堅強。他一向我說話，我便覺得有力量，說：我主請說，因你使我有力量。
²⁰ 他就說：你知道我為何來見你嗎？現在我要回去與波斯的君爭戰，我去後，希臘的君必來。
²¹ 但我要將那錄在真確書上的事告訴你。除了你們的大君米迦勒之外，沒有幫助我抵擋這些事的。
這裡費了許多工夫，才使但以理能承受基督所要對他說的話。我們仍看見他驚惶不定，艱難而遲緩地恢復過來；但他仍得著回答，並用 好話 與 安慰的話 得著 扶持。讓我們看但以理怎樣漸漸恢復知覺，並把意旨相同的幾段經文彙集起來看。
I. 但以理大為驚惶，覺得很難從中脫身。那 摸他 的手起初使他 用手掌和膝蓋 支持起來，Da 10:10。注意，對那些久被壓伏、心緒不寧的人，力量與安慰通常是漸漸臨到的；先是稍得扶持，繼而更加剛強。過兩天他必使我們甦醒，第三天他必使我們興起。 我們不可 藐視小事的日子，倒要為憐憫的起頭感恩。其後他得扶持站起，卻仍 戰戰兢兢地站立（Da 10:11），惟恐再跌倒。注意，神 將力量權能賜給他的百姓 之前，必先使他們察覺自己的軟弱。我裡面發顫，為要在患難之日安然居住，Hab 3:16。但後來但以理四肢恢復了力氣，可以站穩，他卻告訴我們（Da 10:15）他 臉面朝地，啞口無聲；他像一個驚愕的人，不知當說甚麼，因敬畏與驚懼而啞口，不願與一位遠 超乎他 的交談；他 靜默不言，甚至不行善，直等到稍得鎮定。末了，他不但恢復了腳的功能，也恢復了舌頭的功能；當他 開口 時（Da 10:16），所要說的，是為自己許久緘默道歉，因他實在不敢說、也不能說：「我主啊」（這位先知極其謙卑，如此稱呼天使；而天使也極其謙卑，自稱是 先知的同僕，Re 22:9），「因見這異象，我大大愁苦； 愁苦猛烈襲擊我；當我看見你的純潔光輝，我對自己有罪、愁苦之境的感覺 便湧上心頭。」注意，已失正直的人，看見或思想那守住正直的有福天使的榮耀時，就當臉紅自愧。「我的愁苦翻湧其上，我便毫無氣力 去抵擋，也無力昂首承當。」他又說（Da 10:17），像一個驚得半死的人抱怨：「至於我，便毫無氣力 去領受這些神聖榮耀的彰顯與神聖旨意的啟示；不，我裡面毫無氣息留存。」他受這樣的 昏厥 之苦，連一口氣也接不上來，只喘息衰殘，幾乎斷氣。可見我們真有福：神把啟示的寶貝放在 瓦器裡，藉 與我們一樣的人 對我們說話，而非藉天使。無論我們在任性嫌棄神待人之法時怎樣心願，經過試驗我們必都像以色列人在西奈山的念頭——他們對摩西說：求你和我們說話，我們必聽；不要神和我們說話，恐怕我們死亡，Ex 20:19。若但以理都承當不起，何況我們呢？這一點他堅持作為自己失敬沉默的辯解，否則本當受責：我主的僕人怎能與我主說話呢？ Da 10:17。注意，每逢我們與神相交，都當深深覺得我們與聖天使之間有極大的距離與不相稱，而我們與聖潔的神之間更有無限的距離、毫無比例可言，並當承認我們 因黑暗不能條理自己的言語。我們這塵土灰燼之人，怎能對榮耀之主說話呢？
II. 基督所差來與他交談的那位有福天使，把一切能給的鼓勵與安慰都給了他。看來，在異象中他所見其榮耀的那位（Da 10:5,6）並非在此 摸他、與他說話 的這一位；那是基督，而這位看來是加百列天使，基督曾一次吩咐他指教但以理，Da 8:16。那次榮耀顯現（如同 榮耀的神 向亞伯拉罕顯現，Ac 7:2）是為加添權威，並使天使所要說的話受人注意。基督親自安慰了約翰，當他在相似情境中 仆倒在他腳前像死了一樣（Re 1:17）；但此處他是藉 天使 來作成的，但以理所見天使的榮耀遠遜於前數節異象中的榮耀；因他 好像人子的樣式（Da 10:16），像 人 的樣式，Da 10:18。當他 只是顯現 時，如從前所作（Da 9:21），我們未見但以理因此失序，如這次異象一般；所以他在此第三度被差與但以理同工。
1. 他伸手扶助他，摸他，使他用手掌和膝蓋支起（Da 10:10），否則他仍要伏地不起；摸他的嘴唇（Da 10:16），否則他仍要啞口無言；又 摸他（Da 10:18），賜他力量，否則他仍要搖晃戰抖。注意，神權能的手與他恩典的道同行，獨能有效解決我們一切苦情，修正我們裡面一切失調。從天而來的一摸，使我們屈膝、使我們起立、開我們的口、賜我們力量；因為是神在我們裡面 運行，又在我們裡面運行，使我們 立志行事 成就善事。
2. 他向他確證神對他的大愛：你是 大蒙眷愛的人（Da 10:11）；又（Da 10:19）：大蒙眷愛的人哪！ 注意，沒有甚麼比確知神的愛更能甦醒聖徒下垂的靈；也沒有甚麼比這更有效。神所愛的人，實在大蒙眷愛；而知道這事，便是足夠的安慰。
3. 他用美好、安慰的話止息他的恐懼，激發他的盼望。他對他說：但以理，不要懼怕（Da 10:12）；又（Da 10:19）：大蒙眷愛的人哪，不要懼怕；願你平安！你總要堅強。 再沒有哪位慈母在孩子憂愁驚嚇時，能比這天使在此安慰但以理用更多的體恤與慈愛來安撫他。神所愛的人無畏於任何災禍；平安歸於他們；神親自向他們說平安；他們也當憑此權柄向自己說平安；而那平安、那 主的喜樂，便要 作他們的力量。神要 用大能與我們爭辯 嗎？他要趁我們被他可畏的威嚴所勝時佔我們的上風嗎？不，他倒要把力量賜給我們，Job 23:6。他在此就這樣待但以理——那時因異象的光輝，他自己裡面 毫無 力 存留；而他承認說（Da 10:19）：他一與我說話，我便覺得有力量。 注意，神藉他的道將生命、力量、靈氣賜給他的百姓；因他一說 你當剛強，能力便隨話而至。如今但以理既經歷了神堅固之道的功效，便凡事都能承當：「主啊，請說，如今我能聽、能承當，並預備要照著去行，因你使我有力量。」注意，對那些（如此處的但以理）無力的人，神 加添力量，Isa 40:29。我們若不靠從他得著的力量，就不能維持與神的相交；但他若喜悅把力量賜給我們，我們就當善用，說：求主說話，僕人敬聽。 願神使我們能遵行他的旨意，那麼無論是甚麼，我們都必在其中得以完全。Da quod jubes, et jube quod vis—求你把你所命的賜給我們，然後隨你所願地吩咐。
4. 他向他保證，他的禁食與禱告已如記念升到神面前，正如天使對哥尼流所言（Ac 10:4）：但以理，不要懼怕，Da 10:12。墮落的人本性懼怕從天而來的非凡使者，惟恐聽見兇訊；但但以理不必懼怕，因他已藉三周的謙卑懇求，打發 非凡 的使者升到天上，可以指望他們帶著平安的橄欖枝回來：「從你第一日專心求明白 神的話——這話要作你禱告的準則——並 在你神面前刻苦己心，為要使你禱告更加懇切，你的言語已蒙應允」，如前所述 在你初懇求的時候，Da 9:23。注意，正如 神的言語一進入就發亮 使正直人通達，照樣他們的禱告一進入就使神喜悅，Ps 119:130。從我們在盡本分的路上開始仰望神的那頭一日，他就豫備在憐憫的路上迎接我們。神何等樂意聽允禱告。我說：我要承認，你便赦免了。
5. 他告訴他，自己是特為奉差而來，要把關乎教會將來境況的預言帶給他，作為神悅納他為教會所獻禱告的憑據：你知道我為何來見你嗎？ 若你知道我奉何差而來，就不至因而如此驚惶。注意，我們若正確認識神待我們之意與他豫旨恩典之法，就必更能與之和諧相安。我因你的言語而來（Da 10:12），為要帶給你禱告恩典的答覆。如此，當神禱告的子民呼求他，他便說：我在這裡（Isa 58:9）；你們要我作甚麼？ 看哪，禱告的能力，按著時候從天上吸取了何等榮耀的事，作出何等奇妙的發現！這天使帶著甚麼差事來見但以理？他告訴他（Da 10:14）：我來要使你明白本國之民日後必遭遇的事。 但以理素來是個切心查考奧秘之事的人，終日探究隱密的事；若能蒙啟示得知將來的事，必令他大得慰藉。但以理素來關心教會；教會的利益常在他心上；若能知道教會將來的境況，必令他格外欣慰，並使他終其一生更懂得為何禱告。他此時正為百姓現今所遇的艱難哀傷；但為免他在那些事上跌倒，天使必須告訴他：更大的艱難還在前頭；若他們在 與步行的人同跑 時尚且 疲乏，怎能與馬賽跑呢？ 注意，我們若想到前面也許有更大的艱難，並要為此豫備，就能減輕我們對現今患難的怨憤。但以理必須知道，在教會的 末後日子，就是豫言止息之後、彌賽亞顯現之期將近之時，他百姓所要遭遇的事；因為這異象關乎許多日子；這異象所要給教會豫見的主要事項，將在安提阿哥日子應驗，距今約三百年。天使所受託要傳達給但以理、但以理所蒙鼓勵要期待的，並非任何出於自己的好奇推測、道德豫卜或合理遠象——儘管他是天使——而是他 從主所領受的。天使給聖約翰的，是 耶穌基督的啟示，為要 交付教會，Re 1:1。此處亦然（Da 10:21）：我要將那錄在真確書上的事指示你，就是記在神既定旨意與先見中、不可更改的事。神的命定 是已記下的事，是長存不能更動的 書卷。我已經寫了，就已經寫了。 正如神顯明旨意有書卷——頒布天下的敕書——照樣他隱秘旨意也有書卷——封存他府庫中的密檔，就是他旨意的冊子。兩者都是 真確的書；不可加添，也不可刪減。隱秘的事不屬我們，只是偶爾從神旨意的冊子中抄出幾段，交給先知為教會之用，如此處交與但以理；但 顯明的事，就是 這律法的言語，乃 屬我們和我們的子孫；我們當留意查考這 真確書 上所記的，因為這些事 關乎我們永遠的平安。
6. 他向他概略說明教會事業之仇敵——可預期患難從何而起——並說明教會的保衛者——在他蔭下教會可確保安全，至終得勝。(1.) 世上的君王 是、也將是教會的仇敵；因為他們要敵擋主並主的受膏者，Ps 2:2。天使告訴但以理，他本要帶著恩典的答覆、應允他的禱告而來，但 波斯國的君攔阻他二十一日，正是但以理禁食禱告的三周。波斯王岡比西斯一直忙於攪擾猶太人的事務，盡力加以損害，天使那段時間全被佔用去反制他；故此不得不把見但以理的事延遲至今，因為天使一時只能在一處。或如 Dr. Lightfoot 所言：這位波斯新王因阻撓聖殿，便阻撓了本應帶給他的好信息。世上的君王與國度有時確於教會有益，但更多時候是有害。「當我 從波斯諸王那裡出來，當他們的國因對猶太人的不善而被傾覆時，希臘的君必到」，Da 10:20。希臘國雖如波斯國起初一樣善待猶太人，終必成為他們的煩擾。這就是教會爭戰之地的光景：才得脫一個仇敵，又遇另一個；那古蛇的頭如九頭蛇一般，一場風暴 吹過 不久，另一場又起。(2.) 天上的神 是、也將是教會的保護者；在他之下，天使是教會的保衛與守護者。[1.] 加百列天使在此為教會服役，抵擋波斯的君 二十一日，停留在波斯諸王那裡，如領事、如欽使，照管猶太人在那朝廷的事務並為他們效勞，Da 10:13。雖波斯諸王因神許可而對他們行了許多惡事，但若非神藉天使的服事攔阻，他們本要受更大的害、幾乎全然傾覆（見哈曼的計謀）。加百列決意，在為但以理辦完這差事之後，要 回去與波斯的君爭戰，繼續抵擋他，至終必使那驕傲的國降卑傾覆（Da 10:20），雖然他知道另有一個同樣為害的國——希臘——將繼之而起。[2.] 我們的君米迦勒在此，是教會的大保護者，是教會正義受屈之業的守護者：大君之首，Da 10:13。有人不以為這是指受造的天使，而是最高階的天使長，1Th 4:16, Jude 1:9。另有人以為 天使長米迦勒 不外是基督自己，就是 立約的使者、眾天使之主，即但以理在異象中所見的那位，Da 10:5。他 來幫助我（Da 10:13）；在這些事上 與我一同抵擋的，只有他，Da 10:21。基督是教會的君；天使不是，Heb 2:5。他在教會的事務中掌權，切實為教會的好處供應。他可說是 與天使同撐，因正是他使天使為 救恩的後嗣 效力；若他不站在教會一邊，教會的處境就堪憂。但大衛說、教會也如此說：主與幫助我的人一同幫助我，Ps 118:7。主扶持我的心，Ps 54:4。
英文原文
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.
本章與接下來兩章（即本書的末了）組成一個完整的異象與預言，是為教會的益處而傳達給但以理的——這次不像從前那樣借表號與形象（Da 7:1-8:27），而是借明言；時間約在前章異象之後兩年。但以理每日禱告，卻只是偶爾得著異象。本章有一些引言性內容，第十一章是具體的預言，Da 12:1-13 則是結語。本章向我們顯示：I. 但以理在得此異象之前莊嚴的禁食與刻苦己心（Da 10:1-3）。II. 神之子向他榮耀顯現，以及這在他身上留下的深刻印象（Da 10:4-9）。III. 給他的鼓勵，使他可期望這未來之事的啟示既令自己滿足也於人有益，並使他能明白這雖難懂的啟示之意義，也能在這雖耀眼可畏的光輝之下支撐得住（Da 10:10-21）。