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英文原文
After the prediction of the troubles of the Jews under Antiochus, prefiguring the troubles of the Christian church under the anti-christian power, we have here, I. Comforts, and very precious ones, prescribed as cordials for the support of God's people in those times of trouble; and they are such as may indifferently serve both for those former times of trouble under Antiochus and those latter which were prefigured by them, Da 12:1-4. II. A conference between Christ and an angel concerning the time of the continuance of these events, designed for Daniel's satisfaction, Da 12:5-7. III. Daniel's enquiry for his own satisfaction, Da 12:8. And the answer he received to that enquiry, Da 12:9-12.
1-4
The Promised Appearance of Michael; The Prophecy Sealed Up (534 BC)
米迦勒應許的顯現；預言被封住（公元前534年）
¹ 那時保佑你本國之民的大君米迦勒必站起來；並且必有艱難的時期，自從有國以來直到此時，未曾有過；那時你本國之民凡名錄在冊上的，必得拯救。
² 睡在塵埃中的，必有多人復醒；其中有得永生的，有受羞辱永遠被憎惡的。
³ 智慧人必發光，如同天上的光；那使多人歸義的，必發光如星，直到永永遠遠。
⁴ 但以理啊，你要隱藏這話，封閉這書，直到末時；必有多人來往奔跑，知識就必增長。
先知在預言教會患難之時，往往同時為它備妥合宜的解藥，為每一病症預備良方。而最為主治、最為普遍、最易適應各種情形、功效最強的解脫，莫過於從基督和未來狀態中取來的；這裡的安慰正是從此取來。
I. 耶穌基督將顯現為他教會的保護者和辯護者：那時，當逼迫最烈之時，米迦勒必站起來（Da 12:1）。天使曾告訴但以理，米迦勒是教會多麼堅定的朋友（Da 10:21）。他一向在上界顯明這情誼；眾天使都知曉；如今米迦勒要在其護理中站起來，為猶太人作成拯救，當他見他們的能力毫無之時（申 32:36）。基督是那位大君，因他是地上君王的元首（啟 1:5）。他若起來為他的教會，誰能抵擋呢？但這還不是全部：那時（即不久之後）米迦勒必站起來，為要成就我們永遠的救恩；神之子將成為肉身，將顯現出來，要除滅魔鬼的作為。基督為我們百姓的兒女站出來，當他被列為罪犯、為他們成為咒詛之時；他作為祭牲站在他們的地位，為他們承當刑罰，為要把刑罰從他們身上挪去。他在幔內長遠活著所作的代求中為他們站立，為他們起來，作他們的朋友。在敵基督（安提阿古不過是其預表）被毀之後，基督將在末後之日站立在地上，為要完全救贖他一切所有的。
II. 當基督顯現時，他必將患難報應那擾亂他百姓的人。將有艱難的時期——對一切人是威脅，對神在人間國度中一切不可和解的仇敵是毀滅——這是自從有國以來未曾有過的麻煩。這話適用於：1. 耶路撒冷的毀滅，基督稱之為（也許正是顧到這預言）從世界的起頭直到如今，未有這樣的大災難（太 24:21）。這位天使曾大量論及此事（Da 9:26,27）；而此事約在基督在世上設立福音國度、我們的君王米迦勒站起來之時發生。或2. 審判大日，那日必如烈火的火爐，將驕傲的和一切行惡的都燒盡；對於凡我們的君王米迦勒所抵擋的人，那將是從未有過的麻煩之日。
III. 他必為他的百姓成就拯救："那時你本國之民必得拯救——從安提阿古所設計加於他們的禍患和毀滅中得救，就是凡被標為保全的，那記在活人冊上的"（賽 4:3）。基督來到世上時，要救他屬靈的以色列脫離罪和地獄，並在他第二次降臨時完成他們的救恩，就是凡賜給他之人的救恩，凡名字記在生命冊上之人的救恩（啟 20:15）。他們在世界以先就被寫在那裡，在世界末了、當案卷展開之時，必被發現寫在那裡。
IV. 將有睡在塵埃中之人的分別復活（Da 12:2）。1. 當神為他的百姓從逼迫中成就拯救之時，那是一種復活；猶太人從巴比倫的釋放曾在異象中如此描繪（結 37:1-28），猶太人從安提阿古手中得拯救、以及教會恢復外在昌盛的其他事例，也是如此；它們如同死而復生。許多長久睡在默默無聞和災禍塵埃中的人，那時要醒來，有的進入那將存到永遠的生命、尊榮和安慰；對另一些人——他們歸回昌盛便歸回罪惡——那卻是復活進入羞辱和永遠被憎惡，因愚妄人的昌盛不過暴露並毀滅他們。2. 當我們的君王米迦勒顯現、他的福音被傳揚之時，許多睡在塵埃中的人——猶太人和外邦人——要被喚醒，承擔信仰的承認，並從他們的異教或猶太教中興起；但既有真聖徒中常攙雜偽善者，所以被救活的人中只有一部分，福音對他們才是生命的香氣叫人活；對另一些人，他們卻因此被興起至於羞辱和永遠被憎惡——基督的福音對他們成了死亡的香氣叫人死，基督自己也成為他們跌倒的緣由。福音的網既圈住好魚也圈住壞魚。但3. 這必是指末日普遍的復活：睡在塵埃中的多數人必醒過來，即一切人——為數眾多。或者說，睡在塵埃中的人許多要復活得生命，許多要復活得羞辱。猶太人自己也將此理解為末時死人的復活；基督講論復活得生和復活定罪時（約 5:29），似乎正是顧到此處；猶太人據此被聖保羅說為指望義人和不義之人的復活……
V. 那些在患難困苦之日自己為智慧人又使多人明白的，必得著榮耀的賞賜。這些人在逼迫的預言中被特別提及（Da 11:33）——他們要作卓越的服事，卻要倒在刀下、被火燒；如今若沒有今生之後的另一生命，他們便是眾人中間最可憐的；所以我們在此得著保證，他們在義人復活之時必得報償（Da 12:3）：智慧人（有人讀作教師，因教師需要智慧，自己有智慧的也當傳授別人）必發光，如同天上的光——必在榮耀中發光，屬天的榮耀，上界的榮耀；那些憑其智慧與教訓使人——特別是使多人歸義的——作為器皿的人，必發光如星，直到永永遠遠。注意：1. 一切聖徒——一切為自己靈魂和永恆而有智慧的人——在未來狀態中都有為他們存留的榮耀。人的智慧如今使他臉上發光（傳 8:1），在那狀態中更必如此，因那時智慧的能力必得完全，其服事也必得賞賜。2. 人今世所行的善越多——特別是對人靈魂的善——他在來世的榮耀和賞賜便越大。那使人歸義的——使罪人從錯路上轉回、幫助救他們的靈魂免死的（雅 5:20）——必與他們所幫助升天的人同得榮耀，這將大大增添他們自己的榮耀。3. 基督的僕人——從他得了憐憫可以忠心又有成效，因此成為這世上的* burning and shining lights*——在來世必極明亮地發光，必如星發光。基督是太陽，是恩典和榮耀兩種光輝的源頭；僕人如星，在兩方面都發光，是從基督領受的光，與他相比是微小的光；然而對瓦器而言，這將是遠超他們功績的無限榮耀。他們必如星發光——亮度各異，有的較暗，有的較亮；但那星將從天墜落如秋葉之日將到，這些星卻要發光直到永永遠遠，永不沉落，永不蝕虧。
VI. 這關乎那些時代的預言，如今雖被密封，卻對將活在那時的人大有用途（Da 12:4）。但以理如今要隱藏這話，封閉這書，因為這些事要應驗，時間必久；這倒是一點安慰：猶太民族從巴比倫歸回的初期，雖在稀少軟弱之時遭遇工作上的阻礙，卻直到很久以後、他們已長進到相當力量和成熟之時，才因信仰受逼迫。他必須封閉這書，因為在被成就之前，它不會被明白，因此也不會被重視；但他當妥善保存它，作為極有價值的財寶，為將來的世代存留，對他們將大有助益；因為那時必有多人來往奔跑，知識就必增長。那時這隱藏的財寶將被揭開，許多人要考查它，挖掘其中的知識，如挖掘銀子。他們要來往奔跑，尋找它的抄本，要對照它們，察看它們是否真實可靠。他們要一讀再讀，默念它，在心中反覆思想；他們要論述它，彼此談論，交換意見，若能以任何方法從中篩出意義；這樣知識就必增長。借著在這事上查考這預言，他們要被引導考查別的聖經，這將大大促進他們在有用知識上的長進；因為我們若竭力追求認識耶和華，就必認識他（何 6:3）。那要使自己知識增長的人，必須勞苦，不可坐在怠惰和徒然的心願中，而要來往奔跑，要善用一切知識的途徑，把握一切機會改正錯誤、解除疑難、增進自己對屬神之事的認識——知道更多，並對所知之事知道得更透徹。讓我們在此看見當盼望的緣由：1. 神如今隱晦不明的事，日後必變得清楚、易明。真相是時間的女兒。聖經的預言將因其應驗而得解釋；正因如此它們才被賜下，也為此解釋而被保留。正因如此這些事事先告訴我們，使當它們成就之時，我們可以信。2. 神那些如今被輕看忽略、被當作無用而丟棄的事，將被恢復聲譽，被發現大有助益，並被廣求；因為屬天的啟示無論一時如何被輕忽，終必被高舉得尊榮——在審判大日當案卷展開之時，這書也必在其中，更要如此。
英文原文
The Promised Appearance of Michael; The Prophecy Sealed Up (534 BC)
¹ And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.
² And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.
³ And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.
⁴ But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.
It is usual with the prophets, when they foretel the grievances of the church, to furnish it at the same time with proper antidotes, a remedy for every malady. And no relief is so sovereign, of such general application, so easily accommodated to every case, and of such powerful efficacy, as those that are fetched from Christ and the future state; thence the comforts here are fetched.
I. Jesus Christ shall appear his church's patron and protector: At that time, when the persecution is at the hottest, Michael shall stand up, Da 12:1. The angel had told Daniel what a firm friend Michael was to the church, Da 10:21. He all along showed this friendship in the upper world; the angels knew it; but now Michael shall stand up in his providence, and work deliverance for the Jews, when he sees that their power is gone, De 32:3. 6. Christ is that great prince, for he is the prince of the kings of the earth, Re 1:5. And, if he stand up for his church, who can be against it? But this is not all: At that time (that is, soon after) Michael shall stand up for the working out of our eternal salvation; the Son of God shall be incarnate, shall be manifested to destroy the works of the devil. Christ stood for the children of our people when he was made sin and a curse for them, stood in their stead as a sacrifice, bore the cure for them, to bear it from them. He stands for them in the intercession he ever lives to make within the veil, stands up for them, and stands their friend. And after the destruction of antichrist, of whom Antiochus was a type, Christ shall stand at the latter day upon the earth, shall appear for the complete redemption of all his.
II. When Christ appears he will recompense tribulation to those that trouble his people. There shall be a time of trouble, threatening to all, but ruining to all the implacable enemies of God's kingdom among men, such trouble as never was since there was a nation. This is applicable. 1. To the destruction of Jerusalem, which Christ calls (perhaps with an eye to this prediction) such a great tribulation as was not since the beginning of the world to this time, Mt 24:21. This the angel had spoken much of (Da 9:26,27); and it happened about the same time that Christ set up the gospel-kingdom in the world, that Michael our prince stands up. Or, 2. To the judgment of the great day, that day that shall burn as an oven, and consume the proud and all that do wickedly; that will be such a day of trouble as never was to all those whom Michael our prince stands against.
III. He will work salvation for his people: "At that time thy people shall be delivered, delivered from the mischief and ruin designed them by Antiochus, even all those that were marked for preservation, that were written among the living," Isa 4:3. When Christ comes into the world he will save his spiritual Israel from sin and hell, and will, at his second coming, complete their salvation, even the salvation of as many as were given him, as many as have their names in the book of life, Re 20:15. They were written there before the world, and will be found written there at the end of the world, when the books shall be opened.
IV. There shall be a distinguishing resurrection of those that sleep in the dust, Da 12:2. 1. When God works deliverance for his people from persecution it is a kind of resurrection; so the Jews' release out of Babylon was represented in vision (Eze 37:1-28) and so the deliverance of the Jews from Antiochus, and other restorations of the church to outward prosperity; they were as life from the dead. Many of those who had long slept in the dust of obscurity and calamity shall then awake, some to that life, and honour, and comfort which will be lasting, everlasting; but to others, who, when they return to their prosperity, will return to their iniquity, it will be a resurrection to shame and contempt, for the prosperity of fools will but expose them and destroy them. 2. When, upon the appearing of Michael our prince, his gospel is preached, many of those who sleep in the dust, both Jews and Gentiles, shall be awakened by it to take upon them a profession of religion, and shall rise out of their heathenism or Judaism; but, since there will be always a mixture of hypocrites with true saints, it is but some of those who are raised to life to whom the gospel is a savour of life unto life, but others will be raised by it to shame and contempt, to whom the gospel of Christ will be a savour of death unto death, and Christ himself set for their fall. The net of the gospel encloses both good and bad. But, 3. It must be meant of the general resurrection at the last day: The multitude of those that sleep in the dust shall awake, that is, all, which shall be a great many. Or, Of those that sleep in the dust many shall arise to life and many to shame. The Jews themselves understand this of the resurrection of the dead at the end of time; and Christ seems to have an eye to it when he speaks of the resurrection of life and the resurrection of damnation (Joh 5:29); and upon this the Jews are said by St. Paul to expect a resurrection of the dead both of the just and of the unjust, Ac 24:15. And nothing could come in more seasonably here, for, under Antiochus's persecution, some basely betrayed their religion, others bravely adhered to it. Now it would be a trouble to them that, when the storm was over, they could neither reward the one nor punish the other; this therefore would be a satisfaction to them, that they would both be recompensed according to their works in the resurrection. And the apostle, speaking of the pious Jews that suffered martyrdom under Antiochus, tells us that though they were tortured yet they accepted not deliverance, because they hoped to obtain this better resurrection, Heb 11:35.
V. There shall be a glorious reward conferred on those who, in the day of trouble and distress, being themselves wise, did instruct many. Such were taken particular notice of in the prophecy of the persecution (Da 11:33), that they should do eminent service, and yet should fall by the sword and by flame; now, if there were not another life after this, they would be of all men most miserable, and therefore we are here assured that they shall be recompensed in the resurrection of the just (Da 12:3): Those that are wise (that are teachers, so some read it, for teachers have need of wisdom, and those that have wisdom themselves should communicate it to others) shall shine as the brightness of the firmament, shall shine in glory, heavenly glory, the glory of the upper world; and those that by the wisdom they have, and the instructions they give, are instrumental to turn any, especially to turn many to righteousness, shall shine as the stars for ever and ever. Note, 1. There is a glory reserved for all the saints in the future state, for all that are wise, wise for their souls and eternity. A man's wisdom now makes his face to shine (Ec 8:1), but much more will it do so in that state where its power shall be perfected and its services rewarded. 2. The more good any do in this world, especially to the souls of men, the greater will be their glory and reward in the other world. Those that turn men to righteousness, that turn sinners from the errors of their ways and help to save their souls from death (Jam 5:20), will share in the glory of those they have helped to heaven, which will be a great addition to their own glory. 3. Ministers of Christ, who have obtained mercy of him to be faithful and successful, and so are made burning and shining lights in this world, shall shine very brightly in the other world, shall shine as the stars. Christ is the sun, the fountain, of the lights both of grace and glory; ministers, as stars, shine in both, with a light derived from him, and a diminutive light in comparison of him; yet to those that are earthen vessels it will be a glory infinitely transcending their deserts. They shall shine as the stars of different magnitudes, some in less, others in greater lustre; but, whereas the day is coming when the stars shall fall from heaven as leaves in autumn, these stars shall shine for ever and ever, shall never set, never be eclipsed.
VI. That this prophecy of those times, though sealed up now, would be of great use to those that should live then, Da 12:4. Daniel must now shut up the words and seal the book because the time would be long ere these things would be accomplished: and it was some comfort that the Jewish nation, though, in the infancy of their return from Babylon, while they were few and weak, they met with obstructions in their work, were not persecuted for their religion till a long time after, when they had grown to some strength and maturity. He must seal the book because it would not be understood, and therefore would not be regarded, till the things contained in it were accomplished; but he must keep it safely, as a treasure of great value, laid up for the ages to come, to whom it would be of great service; for many shall then run to and fro, and knowledge shall be increased. Then this hidden treasure shall be opened, and many shall search into it, and dig for the knowledge of it, as for silver. They shall run to and fro, to enquire out copies of it, shall collate them, and see that they be true and authentic. They shall read it over and over, shall meditate upon it, and run it over in their minds; discurrent—they shall discourse of it, and talk it over among themselves, and compare notes about it, if by any means they may sift out the meaning of it; and thus knowledge shall be increased. By consulting this prophecy on this occasion they shall be led to search other scriptures, which shall contribute much to their advancement in useful knowledge; for then shall we know if we follow on to know the Lord, Ho 6:3. Those that would have their knowledge increased must take pains, must not sit still in slothfulness and bare wishes but run to and fro, must make use of all the means of knowledge and improve all opportunities of getting their mistakes rectified, their doubts resolved, and their acquaintance with the things of God improved, to know more and to know better what they do know. And let us here see reason to hope that, 1. Those things of God which are now dark and obscure will hereafter be made clear, and easy to be understood. Truth is the daughter of time. Scripture prophecies will be expounded by the accomplishment of them; therefore they are given, and for that explication they are reserved. Therefore they are told us before, that, when they do come to pass, we may believe. 2. Those things of God which are despised and neglected, and thrown by as useless, shall be brought into reputation, shall be found to be of great service, and be brought into request; for divine revelation, however slighted for a time, shall be magnified and made honourable, and, above all, in the judgment of the great day, when the books shall be opened, and that book among the rest.
5-13
Daniel's Solicitude to Know the Times; Period of Prophecy; Daniel Comforted (534 BC)
但以理對時期的關切；預言的時期；但以理得安慰（公元前534年）
⁵ 我但以理觀看，見另有兩位站立，一位在河這邊岸上，一位在河那邊岸上。
⁶ 有一位問那站在河水以上、穿細麻衣的說：這奇異的事到幾時才應驗呢？
⁷ 我聽見那站在河水以上、穿細麻衣的，向天舉起左右手，指著活到永遠的主起誓說：必要經過一載、二載、半載；當他打破聖民力量的時候，這一切事就都應驗了。
⁸ 我聽見卻不明白；我就說：我主啊，這些事的結局是怎樣呢？
⁹ 他說：但以理啊，你只管去，因為這話已經隱藏封閉，直到末時。
¹⁰ 必有許多人使自己清淨潔白，且被熬煉；但惡人仍必行惡；惡人中無一人明白，惟獨智慧人能明白。
¹¹ 從除掉常獻的燔祭，並設立那行毀壞可憎之物的時候，必有一千二百九十日。
¹² 等到一千三百三十五日的，那人便為有福。
¹³ 你且去等候結局，因為你必安歇；到了末期，你必起來享受你的福分。
但以理已被啟示看見國家王朝的驚人更迭——凡關乎神以色列之處；他在其中預見教會將面臨艱難時日，受苦試煉的時日，這前景深影響他，使他滿懷關切。如今關於這事有兩個問題當問：結局何時臨到？結局將是甚麼？這兩個問題在本書末了於此被提出並答覆；雖然 Da 12:1-4 所開列的安慰似乎已夠滿足，但為更充滿的滿足，這裡又有所加添。
I. 結局何時臨到的問題，是由一位天使問的（Da 12:5,6）。關於這點我們可注意：
1. 問題是誰問的。但以理曾在異象中見基督的榮耀——那位穿細麻衣的人（Da 10:5）。但他交談的對象是加百列天使；如今他觀看，看哪，另有兩位（Da 12:5）——他從前未見過的兩位天使——一位在河這邊岸上，一位在那邊，使河在兩者之間，他們不能低聲交談，所說的都能被聽見。基督站在河水以上（Da 12:6），在烏萊河兩岸之間；所以天使——他的侍從——站在兩岸上是合宜的，好照他所吩咐的隨時前往，一個走一路，一個走另一路。這兩位天使顯現：(1) 為點綴異象，使之更輝煌；並增添人子的榮耀（來 1:6）。但以理此前未見過他們，雖然他們大概在那裡；但當他們開口之時，他便舉目看見他們。注意：我們越深入查考屬神之事，越與之交往，便越要看見那些事，仍要向我們有新的啟示；那知得多的，若善用其知，必知更多。(2) 為確證這啟示，使憑兩三個人的口作見證，話就定準。三位天使曾向亞伯拉罕顯現。(3) 為自己獲悉，要聽要問；因為神國的奧秘是天使願意詳細察看之事（彼前 1:12），卻給教會知道（弗 3:10）。這兩位天使中的一位說：結局何時臨到？也許兩位都問了，先一位後另一位，但但以理只聽見一位。
2. 這問題向誰問——向那位穿細麻衣的人（我們從前讀到的那位，Da 10:5），向我們的大祭司基督——他在河水以上，加百列天使這一切時間作了他的發言人或翻譯。這河是希底結（Da 10:4），即底格里斯河，許多被預言的事件都將在其一帶發生；所以場景設在那裡。希底結曾列為灌溉伊甸園的河流之一（創 2:14）；所以基督站在那河上是合宜的，因為神樂園中的樹木是由他澆灌的。水代表百姓，所以他站在水上表明他對萬有的主權；他坐在洪水之上（詩 29:10）；他踐踏海浪（伯 9:8）。基督為顯明他就是這位，在肉身之日曾在海面上走（太 14:25）。有人讀作：他在河水之上；他顯現在河上方的空中。
3. 問題是甚麼：這奇異的事到幾時才應驗呢？但以理不願問，因他不想窺探隱秘之事，也不想在父憑自己的權柄所定的時候季節上顯得好奇（徒 1:7）。但為使他可得著答覆的滿足，天使在他面前問了這問題。我們的主耶穌有時回答門徒所害怕或羞於問的問題（約 16:19）。天使如關切之人而問：要到幾時？神的定旨中為這些奇異之事——這些要臨到神百姓的受苦試煉時日——的結局所定的時間是甚麼？注意：(1) 教會的患難是天使的奇事。他們驚奇神竟容許他的教會如此受苦，又急切想知道他借其患難要為教會成就甚麼善事。(2) 善天使對將來的事所知，不超過神所樂意啟示的；惡天使更不知。(3) 天上的聖天使關切地上的教會，並切切體恤其苦難；何況我們——我們與教會關係更直接，並在我們的平安中享有它如此多的平安，豈不更當如此？
4. 那確是秘密的數算者、又知道將來之事的那位，返回了甚麼答覆。
(1) 對發問的天使，這裡給出關於這些患難持續時間的較概略的記述（Da 12:7）：它們要持續一載、二載、半載——即一年、兩年、半年，正如從前所暗示的（Da 7:25），是一個預言週的一半。有人將其理解為不確定的時間：以確定的代不確定的；要持續一載（相當長的時間），二載（更長——比起初以為的加倍），但其實只是半載或一載的一部分；過去之後，看來不如所懼怕的一半。但這更當理解為確定的時間；我們在啟示錄中遇見它，有時稱為三天半（代表三年半），有時四十二個月，有時一千二百六十日。如今這時間的確定在此：[1] 以起誓為證。那穿細麻衣的人向天舉起雙手，指著永生永活的主起誓，事情必如此。如此聖約翰所見的那位大力的天使，明顯是引用這異象，被引入：右腳踏海、左腳踏地，手向天舉起，起誓說不再耽延了（啟 10:5,6）。但以理所見的這位大能者雙腳踏水，雙手舉起起誓。注意：起誓對確證有用；唯獨神當被指著起誓，因為他是我們當上訴的正當審判官；舉手是莊嚴起誓中非常合宜且意義豐富的記號。[2] 它附有理由作為說明。神容許他得勝，直到他打破聖民力量的時候。神容許他盡其所能、達到極限，然後這一切事就都應驗了。注意：神拯救解救他百姓的時間，是在他們的事務到了最後絕境之時；在耶和華的山上必有預備——以撒正當被獻之時得了拯救。如今事件應驗了預言；約瑟夫在《猶太戰記》中明言：綽號伊皮法尼的安提阿古以武力攻取耶路撒冷，佔據它三年零六個月，然後被亞撒摩尼人或馬加比人逐出國外。基督的公開事奉持續三年半，其間他忍受罪人對自己的頂撞，生活在貧窮和羞辱中；然後當他的能力看似在他死時完全潰散、仇敵在他面前誇勝之時，他取得了最榮耀的勝利，並說：成了。
(2) 這裡對那些患難持續的時間另有所加（Da 12:11,12），其中我們有：[1] 為患難時間所定的起算事件——從安提阿古除掉常獻的燔祭、在壇上設立朱庇特像（即那行毀壞可憎之物）之時。他們當算自己的患難實在開始於他們被剝奪公開禮儀之益之時；那才是他們的災難的起頭；那是他們最放在心上的。[2] 患難的持續——將持續1290日，三年零七個月，或（如有人計算）三年六個月零十五日；然後，大概那時常獻的祭被恢復，那行毀壞可憎之物被除掉，為記念此事，修殿節被遵守直到救主時代（約 10:22）。雖然歷史未顯示恰好精確到日，但顯示患難始於Seleucidæ第145年，終於第148年；或許祭的恢復和像的拆除正是在那麼多日之後，或者有別的可記的先前事件未經記錄。聖經預言中有許多特定時間，雖無論聖史或俗史顯示事件之應驗，卻無疑是按時應驗的；如賽 16:14。[3] 他們拯救的完成，或至少向著它的進一步邁進，定於前者之後四十五日；有人認為這指向安提阿古之死——他褻瀆聖殿之後1335日。等到那時的，那人便為有福。據載（馬加比一書 ix. 28；x. 1）馬加比人在神帥領之下收復了聖殿和城。許多好解經家把這些當作預言的日子（即同等數目的年份），並從羅馬人毀滅耶路撒冷算起；但那時這些日落在甚麼事件上，他們意見不一。另有人從敵基督敗壞福音敬拜算起；他在啟示錄中的統治限於1260日（即年）；末了時他要開始傾倒；但三十年後他必完全傾覆，即1290日之末；凡再活四十年到1335日的，必看見榮耀的時日。這是否看得那麼遠，我不能斷定；但無論如何，我們可以學到：第一，教會患難終止、拯救臨到，是有定時的，並且這時間必精確到日地被遵守。第二，這時間必須以信心和忍耐等候。第三，當它來到時，必豐富地報償我們長久的期望。那人是為有福的——他久等之後終於來到那時，因為他必大有理由說：看哪，這是我們的神，我們素來等候他。
II. 結局將是甚麼的問題，是由但以理問的，並得了答覆。請注意：
1. 但以理為何問這問題；因為他雖聽見對天使所說的，卻不明白（Da 12:8）。但以理是極聰明的人，又熟悉異象和預言，此處卻被難住；他不明白一載、二載和半載之意，至少不如他所願那麼清楚確定。注意：最好的人在關乎屬神之事的查考上，往往大感困惑，遇見自己不明白之事。但他們越好，越敏感自己的軟弱和無知，也越樂意承認。
2. 問題是甚麼：*我主啊！這些事的結局是怎樣呢？*他不向那與他說話的天使髮問，而直接向基督發問——因為我們還歸從誰呢？"這些事最終的結局將如何？它們趨向何方？它們要在甚麼中完結？"注意：當我們觀看這世界的事務和其中的神教會，不能不想：這些事的結局將如何？我們看見事物運行，仿佛要以神在人間國度的徹底傾覆為結。當我們觀察罪惡和不敬的猖獗、宗教的衰落、義人的受苦、不敬虔之人在他們上面的誇勝，我們不禁要問：*我主啊！這些事的結局將如何？*但這話可以概括地滿足我們：至終一切必妥善結束。真理偉大，最終必勝。一切反對的統治、權柄、勢力都必傾覆，聖潔與愛必得勝並永受尊崇。結局，這結局，必來到。
3. 對這問題有何答覆。除關乎時間的話（Da 12:11,12）之外，這裡還給但以理一些總體的指示，他便由此被遣散。
(1) 他當滿足於所得的啟示，不可再追問："你且去，但以理；你既已被允許如此看見將來之事，到此為止吧。你且去辦王的事務（Da 8:27）。你且去，記錄你所見所聞，為後人之益處，此刻別再貪求多看多聽。"注意：與神的相交不是我們在這世界持續的盛宴；有時我們被帶去作基督榮耀的見證，我們說：在這裡真好；但我們必須下山，並在那裡無長存之城。知得多的人只知一部分，仍看見有許多事被留在黑暗中，且在帕子裂開之前大概仍要如此；其知識到此為止，不再前進。"你且去，但以理，滿足於你所有的。"
(2) 他不可期望所說的話在未應驗之前被完全明白：這話已經隱藏封閉，陷於複雜之中，並要如此直到末時——直到這些事的結局，不，直到萬事的結局。但以理曾受命將書封閉直到末時（Da 12:4）。猶太人常說：當以利亞來時，他必告訴我們一切。"它們已經隱藏封閉，即借著它們所要作的啟示如今已完全定妥完成；不可再加添也不可刪減，因為已經隱藏並封閉；所以不要再追問。"Nescire velle quæ magister maximus docere non vult erudita inscitia est——那願意不知道大教師所不願傳授之物的，是博學的無知。
(3) 他當料到：只要世界存在，其中必有如今所見的善惡攙雜（Da 12:10）。我們盼望在神的田中只見麥子不見稗子，在神的場中只見穀粒不見糠秕；但這要到收割的時候、揚場的日子才成；兩者要一齊生長，直到收割。過去如此，如今如此，將來也如此：惡人仍必行惡，但智慧人能明白。聖約翰的啟示錄也如此以但以理的話作結（啟 22:11）：不潔的，讓他仍舊不潔；聖潔的，讓他仍舊聖潔。[1] 惡人必行惡，無法避免；而且這樣的人現在有，到末時也必有。古人的俗語說：惡事出於惡人（撒上 24:13）；今人的觀察也是如此。壞人必行壞事；壞樹必不能結好果子。人能從荊棘摘葡萄嗎？能從心中邪惡的寶庫發出善來嗎？不；惡行是惡原則和惡性情的自然產物。所以不要因這事驚奇（傳 5:8）。我們先前被告知惡人必行惡——我們不能對他們期望更高；但更糟的是：惡人中無一人明白。這或：第一，是他們罪的一部分。他們不願明白；他們閉眼拒絕真光；無人比那不願看見的更瞎。所以他們行惡，因為他們不肯明白。他們若真知道神的真理，便會樂意順從神的律法（詩 82:5）。故意的罪是故意無知的果子；他們不肯明白，因為他們是惡的；他們恨光，不來就光，因為他們的行為是惡的（約 3:19）。或：第二，是他們刑罰的一部分；他們要行惡，所以神任憑他們心蒙脂油，並論他們說：他們必不明白，也不回轉得醫治（太 13:14,15）。神不給他們眼看見，因為他們要行惡（申 29:4）。[2] 然而世界雖壞，神必在其中為自己保守好人的餘數；仍必有少數，必有許多人——神的護理和禮儀對他們是生命的香氣叫人活，而對別人是死亡的香氣叫人死。第一，神的護理必對他們有益：必有許多人使自己清淨潔白，且被熬煉——借著他們的患難（比較 Da 11:35），就是那不過攪動惡人腐敗、使他們更行惡的同樣患難。注意：好人的患難是為熬煉他們而設計；借著這些試煉他們被清淨和潔白——其腐敗被煉淨，其恩典被磨亮，更加活潑顯著，並得著稱讚、尊貴、榮耀（彼前 1:7）。對那些自己成聖善良的人，凡事都成聖，並效力叫人得益，幫助他們成為更好。第二，神的話語必對他們有益。當惡人不明白，在話語上跌倒之時，智慧人能明白。那在實行上智慧的，必明白教訓；那受神律法和愛感動治理的，必蒙屬天亮光照耀。因為人若立志遵行神的旨意，就必曉得真理（約 7:17）。指示智慧人，他就更有智慧。
(4) 他當以自己在死時、審判時、永遠裡的幸福前景為安慰（Da 12:13）。但以理如今年事已高，長久以來既與天上有親密交通，又在這地上辦了許多公務。如今他要考慮與今世告別：你且去等候結局。[1] 我們眾人都當多思想離開這世界；我們正在前行，不久必走，必走眾人必走的路。那必是我們的路；但我們的安慰是：直到神召我們到另一個世界，直到他在這世界對我們的用處完畢，我們才走——直到他說："你且去；你已經作了見證，作了你的工，完成了你的日子，所以如今你且去，讓別人接替你的位置。"[2] 當好人從這世界离去時，他進入安息："你必安歇，脫離現今的一切勞碌和動盪，也必不看見要臨到下一代的災禍。"神的兒女在自己的臨終之時，再沒有比這更貼切的話：我的心哪，你要歸回你的安息！[3] 時間和日子必有終結；不僅我們的時間和日子不久便要完結，一切的時間和日子至終也都要完結；再過不多時，時間便不再有，其一切運轉都要被計算並完成。[4] 我們在墳墓中的安息不過是直到末期；那時那平安的安息將被喜樂的復活所欣喜地打破。約伯曾預見此事，論到死人說：直到天不再有，他們不醒，也不從睡中起來——暗示那時他們必如此（伯 14:12）。[5] 我們每一個人都必在末期起來享受自己的福分。在審判大日我們必照自己在身內所作所為得著分——或你們這蒙福的，或你們這被咒詛的；並且我們必永遠站在那分中。這對但以理是安慰，對一切聖徒是安慰：無論他們在時日的分如何，他們在末期必得著幸福的分，必得在選民之中的分。我們每一個人所當掛心關切的大事，就是在末期得著幸福的分；這樣我們便可安然於現今的分，歡迎神的旨意。[6] 相信並盼望在天上迦南的末期得著福分，必在我們離開這世界之時成為有效的支持，並在臨終之時為我們供應活的安慰。
英文原文
Daniel's Solicitude to Know the Times; Period of Prophecy; Daniel Comforted (534 BC)
⁵ Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river.
⁶ And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?
⁷ And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and a half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.
⁸ And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?
⁹ And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end.
¹⁰ Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.
¹¹ And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.
¹² Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.
¹³ But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.
Daniel had been made to foresee the amazing revolutions of states and kingdoms, as far as the Israel of God was concerned in them; in them he foresaw troublous times to the church, suffering trying times, the prospect of which much affected him and filled him with concern. Now there were two questions proper to be asked upon this head:—When shall the end be? And, What shall the end be? These two questions are asked and answered here, in the close of the book; and though the comforts prescribed in the Da 12:1-4, one would think, were satisfactory enough, yet, for more abundant satisfaction, this is added.
I. The question, When shall the end be? is asked by an angel, Da 12:5,6. Concerning this we may observe,
1. Who it was that asked the question. Daniel had had a vision of Christ in his glory, the man clothed in linen, Da 10:5. But his discourse had been with the angel Gabriel, and now he looks, and behold other two (Da 12:5), two angels that he had not seen before, one upon the bank of the river on one side and the other on the other side, that, the river being between them, they might not whisper to one another, but what they said might be heard. Christ stood on the waters of the river, (Da 12:6), between the banks of Ulai; it was therefore proper that the angels his attendants should stand on either bank, that they might be ready to go, one one way and the other the other way, as he should order them. These angels appeared, (1.) To adorn the vision, and make it the more illustrious; and to add to the glory of the Son of man, Heb 1:6. Daniel had not seen them before, though it is probable that they were there; but now, when they began to speak, he looked up, and saw them. Note, The further we look into the things of God, and the more we converse with them, the more we shall see of those things, and still new discoveries will be made to us; those that know much, if they improve it, shall know more. (2.) To confirm the discovery, that out of the mouth of two or three witnesses the word might be established. Three angels appeared to Abraham. (3.) To inform themselves, to hear and ask questions; for the mysteries of God's kingdom are things which the angels desire to look into (1Pe 1:12) and they are known to the church, Eph 3:10. Now one of these two angels said, When shall the end be? Perhaps they both asked, first one and then the other, but Daniel heard only one.
2. To whom this question was put, to the man clothed in linen, of whom we read before (Da 10:5), to Christ our great high priest, who was upon the waters of the river, and whose spokesman, or interpreter, the angel Gabriel had all this while been. This river was Hiddekel (Da 10:4), the same with Tigris, the place whereabout many of the events prophesied of would happen; there therefore is the scene laid. Hiddekel was mentioned as one of the rivers that watered the garden of Eden (Ge 2:14); fitly therefore does Christ stand upon that river, for by him the trees in the paradise of God are watered. Waters signify people, and so his standing upon the waters denotes his dominion over all; he sits upon the flood (Ps 29:10); he treads upon the waters of the sea, Job 9:8. And Christ, to show that this was he, in the days of his flesh walked upon the waters, Mt 14:25. He was above the waters of the river (so some read it); he appeared in the air over the river.
3. What the question was: How long shall it be to the end of these wonders? Daniel would not ask the question, because he would not pry into what was hidden, nor seem inquisitive concerning the times and the seasons, which the Father has put in his own power, Ac 1:7. But, that he might have the satisfaction of the answer, the angel put the question in his hearing. Our Lord Jesus sometimes answered the questions which his disciples were afraid or ashamed to ask, Joh 16:19. The angel asked as one concerned, How long shall it be? What is the time prefixed in the divine counsels for the end of these wonders, these suffering trying times, that are to pass over the people of God? Note, (1.) The troubles of the church are the wonder of angels. They are astonished that God will suffer his church to be thus afflicted, and are anxious to know what good he will do his church by its afflictions. (2.) Good angels know no more of things to come than God is pleased to discover to them, much less do evil angels. (3.) The holy angels in heaven are concerned for the church on earth, and lay to heart its afflictions; how much more then should we, who are more immediately related to it, and have so much of our peace in its peace?
4. What answer was returned to it by him who is indeed the numberer of secrets, and knows things to come.
(1.) Here is a more general account given of the continuance of these troubles to the angel that made the enquiry (Da 12:7), that they shall continue for a time, times, and a half, that is, a year, two years, and half a year, as was before intimated (Da 7:25), but the one half of a prophetical week. Some understand it indefinitely, a certain time for an uncertain; it shall be for a time (a considerable time), for times (a longer time yet, double what it was thought at first that it would be), and yet indeed it shall be but half a time, or a part of a time; when it is over it shall seem not half so much as was feared. But it is rather to be taken for a certain time; we meet with it in the Revelation, under the title sometimes of three days and a half, put for three years and a half, sometimes forty-two months, sometimes 1260 days. Now this determination of the time is here [1.] Confirmed by an oath. The man clothed in linen lifted up both his hands to heaven, and swore by him that lives for ever and ever that it should be so. Thus the mighty angel whom St. John saw is brought in, with a plain reference to this vision, standing with his right foot on the sea and his left foot on the earth, and with his hand lifted up to heaven, swearing that there shall be no longer delay, Re 10:5,6. This Mighty One that Daniel saw stood with both feet on the water, and swore with both hands lifted up. Note, An oath is of use for confirmation; God only is to be sworn by, for he is the proper Judge to whom we are to appeal; and lifting up the hand is a very proper and significant sign to be used in a solemn oath. [2.] It is illustrated with a reason. God will suffer him to prevail till he shall have accomplished to scatter the power of the holy people. God will suffer him to do his worst, and run his utmost length, and then all these things shall be finished. Note, God's time to succour and relieve his people is when their affairs are brought to the last extremity; in the mount of the Lord it shall be seen that Isaac is saved just when he lies ready to be sacrificed. Now the event answered the prediction; Josephus says expressly, in his book of the Wars of the Jews, that Antiochus, surnamed Epiphanes, surprised Jerusalem by force, and held it three years and six months, and was then cast out of the country by the Asmoneans or Maccabees. Christ's public ministry continued three years and a half, during which time he endured the contradiction of sinners against himself, and lived in poverty and disgrace; and then when his power seemed to be quite scattered at his death, and his enemies triumphed over him, he obtained the most glorious victory and said, It is finished.
(2.) Here is something added more particularly concerning the time of the continuance of those troubles, in what is said to Daniel, Da 12:11,12, where we have, [1.] The event fixed from which the time of the trouble is to be dated, from the taking away of the daily sacrifice by Antiochus, and the setting up of the image of Jupiter upon the altar, which was the abomination of desolation. They must reckon their troubles to begin indeed when they were deprived of the benefit of public ordinances; that was to them the beginning of sorrows; that was what they laid most to heart. [2.] The continuance of their trouble; it shall last 1290 days, three years and seven months, or (as some reckon) three years, six months, and fifteen days; and then, it is probable, the daily sacrifice was restored, and the abomination of desolation taken away, in remembrance of which the feast of dedication was observed even to our Saviour's time, Joh 10:22. Though it does not appear by the history that it was exactly so long to a day, yet it appears that the beginning of the trouble was in the 145th year of the Seleucidæ, and the end of it in the 148th year; and either the restoring of the sacrifice, and the taking away of the image, were just so many days after, or some other previous event that was remarkable, which is not recorded. There are many particular times fixed in the scripture-prophecies, which it does not appear by any history, sacred or profane, that the event answered, and yet no doubt it did punctually; as Isa 16:14. [3.] The completing of their deliverance, or at least a further advance towards it, which is here set forty-five days after the former, and, some think, points at the death of Antiochus, 1335 days after his profaning the temple. Blessed is he that waits and comes to that time. It is said (1 Mac. ix. 28; x. 1) that the Maccabees, under a divine conduct, recovered the temple and the city. Many good interpreters make these to be prophetical days (that is, so many years), and date them from the destruction of Jerusalem by the Romans; but what events they then fall upon they are not agreed. Others date them from the corruption of the gospel-worship by the antichrist, whose reign is confined in the Apocalypse to 1260 days (that is, years), at the end of which he shall begin to fall; but thirty years after he shall be quite fallen, at the end of 1290 days; and whoever lives forty years longer, to 1335 days, will see glorious times indeed. Whether it looks so far forward or no I cannot tell; but this, however, we may learn, First, That there is a time fixed for the termination of the church's troubles, and the bringing about of her deliverance, and that this time will be punctually observed to a day. Secondly, That this time must be waited for with faith and patience. Thirdly, That, when it comes, it will abundantly recompense us for our long expectations of it. Blessed is he who, having waited long, comes to it at last, for he will then have reason to say, Lo, this is our God, and we have waited for him.
II. The question, What shall the end be? is asked by Daniel, and an answer given to it. Observe,
1. Why Daniel asked this question; it was because, though he heard what was said to the angel, yet he did not understand it, Da 12:8. Daniel was a very intelligent man, and had been conversant in visions and prophecies, and yet here he was puzzled; he did not understand the meaning of the time, times, and the part of a time, at least not so clearly and with so much certainty as he wished. Note, The best men are often much at a loss in their enquiries concerning divine things, and meet with that which they do not understand. But the better they are the more sensible they are of their own weaknesses and ignorance, and the more ready to acknowledge them.
2. What the question was: O my Lord! What shall be the end of these things? He directs his enquiry not to the angel that talked with him, but immediately to Christ, for to whom else should we go with our enquiries? "What shall be the final issue of these events? What do they tend to? What will then end in?" Note, When we take a view of the affairs of this world, and of the church of God in it, we cannot but think, What will be the end of these things? We see things move as if they would end in the utter ruin of God's kingdom among men. When we observe the prevalence of vice and impiety, the decay of religion, the sufferings of the righteous, and the triumphs of the ungodly over them, we may well ask, O my Lord! what will be the end of these things? But this may satisfy us in general, that all will end well at last. Great is the truth, and will prevail at long-run. All opposing rule, principality, and power, will be put down, and holiness and love will triumph, and be in honour, to eternity. The end, this end, will come.
3. What answer is returned to this question. Besides what refers to the time (Da 12:11,12), of which before, here are some general instructions given to Daniel, with which he is dismissed from further attendance.
(1.) He must content himself with the discoveries that had been made to him, and not enquire any further: "Go thy way, Daniel; let it suffice thee that thou has been admitted thus far to the foresight of things to come, but stop here. Go thy way about the king's business again, Da 8:27. Go thy way, and record what thou hast seen and heard, for the benefit of posterity, and covet not to see and hear more at present." Note, Communion with God is not our continual feast in this world; we sometimes are taken to be witnesses of Christ's glory, and we say, It is good to be here; but we must go down from the mount, and have there no continuing city. Those that know much know but in part, and still see there is a great deal that they are kept in the dark about, and are likely to be so till the veil is rent; hitherto their knowledge shall go, but no further. "Go thy way, Daniel, satisfied with what thou hast."
(2.) He must not expect that what had been said to him would be fully understood till it was accomplished: The words are closed up and sealed, are involved in perplexities, and are likely to be so, till the time of the end, till the end of these things; nay, till the end of all things. Daniel was ordered to seal the book to the time of the end, Da 12:4. The Jews used to say, When Elias comes he will tell us all things. "They are closed up and sealed, that is, the discovery designed to be made by them is now fully settled and completed; nothing is to be added to it nor taken from it, for it is closed up and sealed; ask not therefore after more." Nescire velle quæ magister maximus docere non vult erudita inscitia est—He has learned much who is willing to be ignorant of those things which the great teacher does not choose to impart.
(3.) He must count upon no other than that, as long as the world stands, there will still be in it such a mixture as now we see there is of good and bad, Da 12:10. We long to see all wheat and no tares in God's field, all corn and no chaff in God's floor; but it will not be till the time of ingathering, till the winnowing day, comes; both must grow together until the harvest. As it has been, so it is, and will be, The wicked shall do wickedly, but the wise shall understand. In this, as in other things, St. John's Revelation closes as Daniel did. Re 22:11, He that is filthy, let him be filthy still; and he that is holy, let him be holy still. [1.] There is no remedy but that wicked people will do wickedly; and such people there are and will be in the world to the end of time. So said the proverb of the ancients, Wickedness proceeds from the wicked (1Sa 24:13); and the observation of the moderns says the same. Bad men will do bad things; and a corrupt tree will never bring forth good fruit. Do men gather grapes of thorns, or bring forth good things from an evil treasure in the heart? No; wicked practices are the natural products of wicked principles and dispositions. Marvel not at the matter then, Ec 5:8. We are told, before, that the wicked will do wickedly; we can expect no better from them: but, which is worse, none of the wicked shall understand. This is either, First, A part of their sin. They will not understand; they shut their eyes against the light, and none so blind as those that will not see. Therefore they are wicked because they will not understand. If they did but rightly know the truths of God, they would readily obey the laws of God, Ps 82:5. Wilful sin is the effect of wilful ignorance; they will not understand because they are wicked; they hate the light, and come not to the light, because their deeds are evil, Joh 3:19. Or, Secondly, It is a part of their punishment; they will do wickedly, and therefore God has given them up to blindness of mind, and has said concerning them, They shall not understand, nor be converted and healed, Mt 13:14,15. God will not give them eyes to see, because they will do wickedly, De 29:4. [2.] Yet, bad as the world is, God will secure to himself a remnant of good people in it; still there shall be some, there shall be many, to whom the providences and ordinances of God shall be a savour of life unto life, while to others they are a savour of death unto death. First, the providences of God shall do them good: Many shall be purified, and made white, and tried, by their troubles (compare Da 11:35), by the same troubles which will but stir up the corruptions of the wicked and make them do more wickedly. Note, The afflictions of good people are designed for their trial; but by these trials they are purified and made white, their corruptions are purged out, their graces are brightened, and made both more vigorous and more conspicuous, and are found to praise, and honour, and glory, 1Pe 1:7. To those who are themselves sanctified and good every event is sanctified, and works for good, and helps to make them better. Secondly, The word of God shall do them good. When the wicked understand not, but stumble at the word, the wise shall understand. Those who are wise in practice shall understand doctrine; those who are influenced and governed by the divine law and love shall be illuminated with a divine light. For if any man will do his will he shall know the truth, Joh 7:17. Give instruction to a wise man, and he will be yet wiser.
(4.) He must comfort himself with the pleasing prospect of his own happiness in death, in judgment, and to eternity, Da 12:13. Daniel was now very old, and had been long engaged both in an intimate acquaintance with heaven and in a great deal of public business on this earth. And now he must think of bidding farewell to this present state: Go thou thy way till the end be. [1.] It is good for us all to think much of going away from this world; we are still going, and must be gone shortly, gone the way of all the earth. That must be our way; but this is our comfort, We shall not go till God calls for us to another world, and till he has done with us in this world, till he says, "Go thou thy way; thou hast finished thy testimony, done thy work, and accomplished as a hireling thy day, therefore now, Go thy way, and leave it to others to take thy room." [2.] When a good man goes his way from this world he enters into rest: "Thou shalt rest from all thy present toils and agitations, and shalt not see the evils that are coming on the next generation." Never can a child of God say more pertinently than in his dying moments, Return unto thy rest, O my soul! [3.] Time and days will have an end; not only our time and days will end very shortly, but all times and days will have an end at length; yet a little while, and time shall be no more, but all its revolutions will be numbered and finished. [4.] Our rest in the grave will be but till the end of the days; and then the peaceful rest will be happily disturbed by a joyful resurrection. Job foresaw this when he said of the dead, Till the heavens be no more, they shall not awake, nor be raised out of their sleep, implying that then they shall, Job 14:12. [5.] We must every one of us stand in our lot at the end of the days. In the judgment of the great day we must have our allotment according to what we were, and what we did, in the body, either, Come, you blessed or, Go, you cursed; and we must stand for ever in that lot. It was a comfort to Daniel, it is a comfort to all the saints, that, whatever their lot is in the days of time, they shall have a happy lot in the end of the days, shall have their lot among the chosen. And it ought to be the great care and concern of every one of us to secure a happy lot at last in the end of the days, and they we may well be content with our present lot, welcome the will of God. [6.] A believing hope and prospect of a blessed lot in the heavenly Canaan, at the end of the days, will be an effectual support to us when we are going our way out of this world, and will furnish us with living comforts in dying moments.
在預言了猶太人在安提阿古之下的患難——這患難是基督教會在敵基督權勢之下患難的預表——之後，我們在這裡看到：I. 為扶持神的百姓在那些患難時日中而開列的安慰，非常珍貴，如同強心劑；這些安慰既適用於安提阿古之下那前一段患難時日，也適用於由它所預表的後一段（Da 12:1-4）。II. 基督與一位天使關於這些事件持續時間的對話，是為使但以理滿足（Da 12:5-7）。III. 但以理為使自己滿足而作的詢問（Da 12:8），以及他對那詢問所得的答覆（Da 12:9-12）。