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英文原文
This chapter gives us a more particular account of the beginning of Daniel's life, his original and education, than we have of any other of the prophets. Isaiah, Jeremiah, and Ezekiel, began immediately with divine visions; but Daniel began with the study of human learning, and was afterwards honoured with divine visions; such variety of methods has God taken in training up men for the service of his church. We have here, I. Jehoiakim's first captivity (Da 1:1,2), in which Daniel, with others of the seed-royal, was carried to Babylon. II. The choice made of Daniel, and some other young men, to be brought up in the Chaldean literature, that they might be fitted to serve the government, and the provision made for them, Da 1:3-7. III. Their pious refusal to eat the portion of the king's meat, and their determining to live upon pulse and water, which, having tried it, the master of the eunuchs allowed them to do, finding that it agreed very well with them, Da 1:8-16. IV. Their wonderful improvement, above all their fellows, in wisdom and knowledge, Da 1:17-21.
1-7
The Siege of Jerusalem (606 BC)
简体中文
耶路撒冷之围（公元前606年）
¹ 犹大王约雅敬第三年，巴比伦王尼布甲尼撒来到耶路撒冷，将城围困。
² 主将犹大王约雅敬，并神殿中器皿的几分交付他手。他就把这器皿带到示拿地，收入他神的庙里，摆在他神的库中。
³ 王吩咐太监长亚施毗拿，从以色列人的宗室和贵胄中带进几个人来，
⁴ 就是年少没有残疾、相貌俊美、通达各样学问、知识聪明俱备、足能侍立在王宫里的，要教他们迦勒底的文字言语。
⁵ 王派定将自己所用的膳和所饮的酒，每日赐他们一分，养他们三年。满了三年，好叫他们在王面前侍立。
⁶ 他们中间有犹大族的人：但以理、哈拿尼雅、米沙利、亚撒利雅。
⁷ 太监长给他们起名：称但以理为伯提沙撒，称哈拿尼雅为沙得拉，称米沙利为米煞，称亚撒利雅为亚伯尼歌。
我们在这些经文中看到以下的叙述：
I. 巴比伦王尼布甲尼撒在他登基的第一年，也就是约雅敬作王第三年，首次进犯犹大和耶路撒冷，以及他在那次远征中的胜利（但 1:1-2）：他围攻耶路撒冷，很快就将其攻克，擒获了王，随意掳走他所喜悦的人和物，然后留下约雅敬作为藩属继续作王。约雅敬这样又作了大约八年王，随后叛变，这就成了他的毁灭。大多数解经家认为，七十年的被掳时期当从这第一次被掳算起，尽管耶路撒冷并未被毁，被掳也未完成，直到大约十九年之后。就在那第一年，但以理被掳到巴比伦，在那里度过了整整七十年（参但 1:21）；在此期间，万国都要服事尼布甲尼撒，和他的儿子，并他儿子的儿子（耶 25:11）。因此这一位先知在自己一生的年日之内，就亲眼目睹了那个国权的兴起、掌权与覆灭；所以这实在是 res unius ætatis——一个世代之内的事；地上列国的权势正是如此短命；而天国却是永远长存的。义人看见他们扎根，也必看见他们的败亡（伯 5:3；箴 29:16）。布鲁顿先生（Mr. Broughton）观察到自出埃及以来神治理中的时间比例：从出埃及到进迦南四十年，从那里到分地七年，从那里到撒母耳元年——预言由此开始——共七个安息年（七座禧年），从那里到被掳第一年是七个七十年，即四百九十年（十个禧年），从那里到归回是一个七十年，从那里到基督之死又是七个七十年，从那里到耶路撒冷被毁又是四十年。
II. 他如何利用这次胜利。他没有毁灭这城或这国，而是行了恰好应验巴比伦初次降灾威胁之事。这灾祸原是向希西家宣告的，因他把他的财宝展示给巴比伦王的使者看（赛 39:6-7），财宝和儿女都要被掳去；他们若因这灾自卑改过，巴比伦王的权势和胜果就当到此为止，不再前进。较轻的刑罚若能达到目的，神就不必降下更重的；但若不然，他必把火炉烧热七倍。让我们看看此时所行的事。1. 圣所的器皿被带走了——一部分（但 1:2）。他们盲目地倚靠圣殿来保护他们，尽管他们仍继续行在罪中。如今为了向他们显明那种信靠的虚妄，圣殿首先被洗劫。许多原来用于事奉神的圣器被巴比伦王拿走，其中大概是最贵重的那些；他将其作为胜利的战利品带到他神的庙里，以盲目的虔诚把得胜的荣耀归给他的神；他又把这些器皿分别为圣归给他的神作为感恩之礼，便放在他庙的库中。请看神的公义；他的百姓曾把别神的偶像带进他的殿，如今他允许殿里的器皿被带到那些别神的库房里。注意，当人因罪亵渎圣所的器皿时，神按公义也必以审判使之被亵渎。王宫的财宝大概也被洗劫，正如预言所说，但经文特别提到带走圣所的器皿，因为我们后面将看到，对它们的亵渎正是填满迦勒底人罪孽之杯的那件事（但 5:3）。但请注意，此时被带走的只是其中的一部分；还有一些留给他们在试炼之中，要看他们是否肯采取正当途径来防止剩下的也被掳去。参耶 27:18。2. 孩子和年轻人，尤其是那些出身贵族或王室、容貌俊美、前途可观、天资聪颖的，被掳走了。如此祖先的罪孽就报应在子孙身上。尼布甲尼撒带走他们，（1）作为战利品，用以展示并印证夸耀他的得胜。（2）作为他们父母在本国尽忠的人质，父母为使儿女得到较好待遇，就必谨慎行事。（3）作为服事他的苗裔。他把他们带走，是要培养他们日后在他手下任职升迁；这或许是出于一种难以解释的偏好——大人物常常喜欢由外族人侍奉左右，哪怕他们是黑人，也不愿用本族人；又或许是因为他知道迦勒底人中找不到像以色列青年中那样才思敏捷、聪颖伶俐、富有天赋的少年人；若真是如此，这对犹太民族是很大的荣耀，表明他们天赋过人，也是祝福的果子。但一个民族有如此多的聪明才智，却如此缺乏智慧和恩典，诚然是可耻的。现在请注意，[1.] 巴比伦王为拣选这些少年人所下的指示（但 1:4）。不可挑选身体有残缺的，而要容貌俊美、体态端正的，他们的面貌是才智与好性情的标志。但那还不够；他们必须通达各样学问，熟悉知识，明辨科学，就是那些敏捷锐利、能对自己本国和迄今所受的学问作出迅速而聪明陈述的人。他拣选年少的，因为他们柔顺可教，会忘记自己的百姓，与迦勒底人同化。他着眼于自己所要派他们的用场；他们必须是能在王宫里侍立的有能之人，不仅要侍候王本人，还要主持他的事务。这是这位新登基的君王施政有方的一个例子，也是他兴旺的好兆头，因他注重栽培一批足以胜任公务的后继人才。他没有像亚哈随鲁那样吩咐人为他的朝廷挑选年轻女子来服事。君王手下有智者辅佐，这是他们的利益所在；因此留心发现和培养这样的人，正是他们的智慧。世间的可悲之处在于：那么多胜任公职的人埋没于默默无闻之中，而那么多不称职的人却身居高位。[2.] 他对他们所作的安排。第一，关于他们的教育。他下令要教导他们迦勒底的学问和言语。这些少年人本被假定是聪明有见识的，却仍要进一步受教。指示智慧人，他就更有学问。注意，凡希望在长大后于世上有用的人，必须在年少时就学习。年少正是学习的年华；这段时光若失，几乎难以弥补。看不出尼布甲尼撒有意让他们学习迦勒底人中所行的邪术和占卜等不法之术；他若真有此意，但以理和他的同伴也必不肯以此玷污自己。不，我们也没有看到他吩咐他们学习迦勒底的宗教，由此可见他此时并非一个偏执之人；只要人精明忠信、胜任他的事，信什么宗教于他无妨，只要他们有某种宗教信仰即可。他们要在语言和法律、历史、哲学、数学，在农作、军事和航海的技艺，以及一切能使他们服事当代之人的学问上受训练。注意，为青少年提供良好的教育，实在是对公众的真正服事。第二，关于他们的供养。他为他们预备了三年，不仅是必需品，更有珍馐美味，以鼓励他们用功。他们每日有王所用的膳和王所饮的酒（但 1:5）。这是他慷慨仁厚的一个例子；他们虽是被掳之人，他却顾念他们的出身和身份，他们的心志和才华，待之以礼，设法使他们的被掳生活不至于难堪。对于出身高贵、教养良好却陷于困厄的人，理当给予相当的尊重。既给予开明的教育，也当给予宽裕的供给。
III. 关于但以理和他同伴的特别记述。他们是犹大支派的人，是王室支派，大概也是大卫家的人，大卫家已繁衍成一个庞大的家族；神曾告诉希西家，从他所生的众子中，必有人被带走，在巴比伦王宫里作太监，即内侍。太监长更改了但以理和他同伴的名字，部分是为了显示他对他们的权柄和他们对他的臣服，部分是作为他们已入籍归化为迦勒底人的记号。他们希伯来文的名字，是他们在受割礼时领受的，其中含有神的名号"雅"（Jah）：但以理——神是我的审判；哈拿尼雅——主的恩典；米沙利——那一位大能的神；亚撒利雅——主是帮助。为了使他们忘记他们列祖的神、他们年少时的引导者，他们给他们起了一些带有迦勒底偶像崇拜气味的名字。伯提沙撒意为彼勒隐藏宝藏的守护者；沙得拉——太阳的灵感，这是迦勒底人所敬拜的；米煞——属女神沙克，即在其名下敬拜维纳斯；亚伯尼歌——发光之火的仆人，这也是他们所敬拜的。如此，他们虽然不强迫他们放弃列祖的宗教而改从征服者的宗教，却尽其所能以巧计不知不觉地使他们与前者疏离，并把后者灌输给他们。然而请看他们得着何等安逸的供应；他们虽为祖先的罪受苦，却因自己的美德而被抬举，他们被掳之地在此时比他们的出生之地还要舒适。
英文原文
The Siege of Jerusalem (606 BC)
¹ In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.
² And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god.
³ And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes;
⁴ Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king's palace, and whom they might teach the learning and the tongue of the Chaldeans.
⁵ And the king appointed them a daily provision of the king's meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king.
⁶ Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah:
⁷ Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego.
We have in these verses an account,
I. Of the first descent which Nebuchadnezzar, king of Babylon, in the first year of his reign, made upon Judah and Jerusalem, in the third year of the reign of Jehoiakim, and his success in that expedition (Da 1:1,2): He besieged Jerusalem, soon made himself master of it, seized the king, took whom he pleased and what he pleased away with him, and then left Jehoiakim to reign as tributary to him, which he did about eight years longer, but then rebelled, and it was his ruin. Now from this first captivity most interpreters think the seventy years are to be dated, though Jerusalem was not destroyed, nor the captivity completed, till about nineteen years after, In that first year Daniel was carried to Babylon, and there continued the whole seventy years (see Da 1:21), during which time all nations shall serve Nebuchadnezzar, and his son, and his son's son, Jer 25:11. This one prophet therefore saw within the compass of his own time the rise, reign, and ruin of that monarchy; so that it was res unius ætatis—the affair of a single age, such short-lived things are the kingdoms of the earth; but the kingdom of heaven is everlasting. The righteous, that see them taking root, shall see their fall, Job 5:3, Pr 29:16. Mr. Broughton observes the proportion of times in God's government since the coming out of Egypt: thence to their entering Canaan forty years, thence seven years to the dividing of the land, thence seven Jubilees to the first year of Samuel, in whom prophecy began, thence to this first year of the captivity seven seventies of years, 490 (ten Jubilees), thence to the return one seventy, thence to the death of Christ seven seventies more, thence to the destruction of Jerusalem forty years.
II. The improvement he made of this success. He did not destroy the city or kingdom, but did that which just accomplished the first threatening of mischief by Babylon. It was denounced against Hezekiah, for showing his treasures to the king of Babylon's ambassadors (Isa 39:6,7), that the treasures and the children should be carried away, and, if they had been humbled and reformed by this, hitherto the king of Babylon's power and success should have gone, but no further. If less judgments do the work, God will not send greater; but, if not, he will heat the furnace seven times hotter. Let us see what was now done. 1. The vessels of the sanctuary were carried away, part of them, Da 1:2. They fondly trusted to the temple to defend them, though they went on in their iniquity. And now, to show them the vanity of that confidence, the temple is first plundered. Many of the holy vessels which used to be employed in the service of God were taken away by the king of Babylon, those of them, it is likely, which were most valuable, and he brought them as trophies of victory to the house of his god, to whom, with a blind devotion, he gave praise of his success; and having appropriated these vessels, in token of gratitude, to his god, he put them in the treasury of his temple. See the righteousness of God; his people had brought the images of other gods into his temple, and now he suffers the vessels of the temple to be carried into the treasuries of those other gods. Note, When men profane the vessels of the sanctuary with their sins it is just with God to profane them by his judgments. It is probable that the treasures of the king's house were rifled, as was foretold, but particular mention is made of the taking away of the vessels of the sanctuary because we shall find afterwards that the profanation of them was that which filled up the measure of the Chaldeans' iniquity, Da 5:3. But observe, It was only part of them that went now; some were left them yet upon trial, to see if they would take the right course to prevent the carrying away of the remainder. See Jer 27:18. 2. The children and young men, especially such as were of noble or royal extraction, that were sightly and promising, and of good natural parts, were carried away. Thus was the iniquity of the fathers visited upon the children. These were taken away by Nebuchadnezzar, (1.) As trophies, to be made a show of for the evidencing and magnifying of his success. (2.) As hostages for the fidelity of their parents in their own land, who would be concerned to conduct themselves well that their children might have the better treatment. (3.) As a seed to serve him. He took them away to train them up for employments and preferments under him, either out of an unaccountable affectation, which great men often have, to be attended by foreigners, though they be blacks, rather than by those of their own nation, or because he knew that there were no such witty, sprightly, ingenious young men to be found among his Chaldeans as abounded among the youth of Israel; and, if that were so, it was much for the honour of the Jewish nation, as of an uncommon genius above other people, and a fruit of the blessing. But it was a shame that a people who had so much wit should have so little wisdom and grace. Now observe, [1.] The directions which the king of Babylon gave for the choice of these youths, Da 1:4. They must not choose such as were deformed in body, but comely and well-favoured, whose countenances were indexes of ingenuity and good humour. But that is not enough; they must be skilful in all wisdom, and cunning, or well-seen in knowledge, and understanding science, such as were quick and sharp, and could give a ready and intelligent account of their own country and of the learning they had hitherto been brought up in. He chose such as were young, because they would be pliable and tractable, would forget their own people and incorporate with the Chaldeans. He had an eye to what he designed them for; they must be such as had ability in them to stand in the king's palace, not only to attend his royal person, but to preside in his affairs. This is an instance of the policy of this rising monarch, now in the beginning of his reign, and was a good omen of his prosperity, that he was in care to raise up a succession of persons fit for public business. He did not, like Ahasuerus, appoint them to choose him out young women for the service of his government. It is the interest of princes to have wise men employed under them; it is therefore their wisdom to take care for the finding out and training up of such. It is the misery of this world that so many who are fit for public stations are buried in obscurity, and so many who are unfit for them are preferred to them. [2.] The care which he took concerning them. First, For their education. He ordered that they should be taught the learning and tongue of the Chaldeans. They are supposed to be wise and knowing young men, and yet they must be further taught. Give instructions to a wise man and he will increase in learning. Note, Those that would do good in the world when they grow up must learn when they are young. That is the learning age; if that time be lost, it will hardly be redeemed. It does not appear that Nebuchadnezzar designed they should learn the unlawful arts that were used among the Chaldeans, magic and divination; if he did, Daniel and his fellows would not defile themselves with them. Nay, we do not find that he ordered them to be taught the religion of the Chaldeans, by which it appears that he was at this time no bigot; if men were skilful and faithful, and fit for his business, it was not material to him what religion they were of, provided they had but some religion. They must be trained up in the language and laws of the country, in history, philosophy, and mathematics, in the arts of husbandry, war, and navigation, in such learning as might qualify them to serve their generation. Note, It is real service to the public to provide for the good education of the youth. Secondly, For their maintenance. He provided for them three years, not only necessaries, but dainties for their encouragement in their studies. They had daily provision of the king's meat, and of the wine which he drank, Da 1:5. This was an instance of his generosity and humanity; though they were captives, he considered their birth and quality, their spirit and genius, and treated them honourably, and studied to make their captivity easy to them. There is a respect due to those who are well-born and bred when they have fallen into distress. With a liberal education there should be a liberal maintenance.
III. A particular account of Daniel and his fellows. They were of the children of Judah, the royal tribe, and probably of the house of David, which had grown a numerous family; and God told Hezekiah that of the children that should issue from him some should be taken and made eunuchs, or chamberlains, in the palace of the king of Babylon. The prince of the eunuchs changed the names of Daniel and his fellows, partly to show his authority over them and their subjection to him, and partly in token of their being naturalized and made Chaldeans. Their Hebrew names, which they received at their circumcision, had something of God, or Jah, in them: Daniel—God is my Judge; Hananiah—The grace of the Lord; Mishael—He that is the strong God; Azariah—The Lord is a help. To make them forget the God of their fathers, the guide of their youth, they give them names that savour of the Chaldean idolatry. Belteshazzar signifies the keeper of the hidden treasures of Bel; Shadrach—The inspiration of the sun, which the Chaldeans worshipped; Meshach—Of the goddess Shach, under which name Venus was worshipped; Abed-nego, The servant of the shining fire, which they worshipped also. Thus, though they would not force them from the religion of their fathers to that of their conquerors, yet they did what they could by fair means insensibly to wean them from the former and instil the latter into them. Yet see how comfortably they were provided for; though they suffered for their fathers' sins they were preferred for their own merits, and the land of their captivity was made more comfortable to them than the land of their nativity at this time would have been.
8-16
Favour Shown to Daniel; Daniel's Conscientiousness (606 BC)
简体中文
但以理蒙恩；但以理的敬虔持守（公元前606年）
⁸ 但以理却立志不以王的膳和王所饮的酒玷污自己，所以求太监长容他不玷污自己。
⁹ 神使但以理在太监长眼前蒙恩惠，受怜悯。
¹⁰ 太监长对但以理说：我惧怕我主我王，他已经派定你们的饮食；倘若他见你们的面色比你们同岁的少年人肌瘦，怎么好呢？这样，你们就使我的头颅在王那里难保了。
¹¹ 但以理对太监长所派管理但以理、哈拿尼雅、米沙利、亚撒利雅的委办说：
¹² 求你试试仆人们十天，给我们素菜吃，白水喝，
¹³ 然后察看我们的面貌和用王膳那少年人的面貌，就照你所看的待仆人吧。
¹⁴ 委办便允准他们这件事，试看他们十天。
¹⁵ 过了十天，见他们的面貌比用王膳的一切少年人更加俊美肥胖。
¹⁶ 于是委办撤去派他们用的膳、饮的酒，给他们素菜吃。
我们在此看到令人十分欣慰的事：
I\. 但以理在太监长眼前蒙恩（但 1:9），正如约瑟在监狱长眼前蒙恩一样；他对但以理有怜悯之心。无疑但以理配得这一切，并以他的才华和性情之温良赢得了好感（他是大蒙眷爱的，但 9:23）；然而此处说，是神使他在太监长眼前蒙恩惠，因为并非人人都照自己的功劳得着悦纳。注意，我们自以为凭自己所得的好处，当承认是神的恩赐，并将荣耀归给他。凡得蒙恩宠之人，皆是神使他们蒙恩；也是借着他，他们才得着美好的理解。诗篇 106:46 的话在此又得应验：*他又使他们在凡掳掠他们的人面前蒙怜恤。*愿年轻人知道，要蒙人悦纳，途径就是柔顺受教、恭敬尽责。
II\. 但以理对自己的信仰始终坚定。他们更改了他的名字，却更改不了他的性情。无论他们愿怎样称呼他，他仍旧持守真以色列人之灵。他和其他人一样专心向学，勤勉习学迦勒底的学问和言语，但他却立志不以王的膳玷污自己，他不愿沾染那膳食，也不愿沾染王所饮的酒（但 1:8）。他将这志向及其中缘由与同伴分享，他们也同心定意如此行，这从但 1:11 可以看出。这并非出于乖戾、执拗或好辩之灵，而是出于良心的原则。也许吃王的膳或喝王的酒本身并非不可。然而，1. 他们对这膳食有所顾忌，恐怕其中涉罪。有时摆在他们面前的，是律法明明禁戒之物，如猪肉；或恐怕这是献过祭给偶像的肉，或曾在偶像的名下祝谢过。犹太人之所以有别于列国，很大程度在于其饮食之律（利 11:45-46）；这些敬虔的少年人身处异乡，认为自己有责任持守他们作为独特子民的尊荣。他们虽不能保住身为王子的尊严，却不愿丧失身为以色列人的尊严；因这才是他们最看重的。注意，当神的百姓在巴比伦时，他们格外需要小心，不可与她一同有分于罪。照着护理之工看来，这肉似乎就摆在他们面前；既是被掳之人，必须吃所得的，不能得罪主人；然而，若诫命禁止，就必须坚守诫命。尽管护理说：宰了吃，良心却说：主啊，不可，因为凡俗而不洁之物从来没有入过我的口。2. 他们对自己心存警惕，恐怕这事本身虽非罪，却成为他们犯罪的时机——恐怕因放纵食欲享受这些美味，他们渐渐变得纵情声色，贪爱巴比伦的宴乐。他们已学会大卫的祷告：求你不叫我的心偏向邪恶，以致我和作孽的人同行恶事；也不叫我们吃他们的美味（诗 141:4）；以及所罗门的训诲：你若是贪食的，就当拿刀放在喉咙上。不可贪恋他的美味，因为是哄人的食物（箴 23:2-3）；于是据此定意。注意，向感官之乐死寂，不贪求它，不嗜好它，而是以淡然之眼看待它——这对众人，尤其对少年人，实在是极大的美德。凡愿在智慧与敬虔上出类拔萃的人，必须趁早学会治服身体，使其服帖。3. 无论如何，他们以为此时不合时宜——耶路撒冷正遭患难，他们自己也身在被掳之中。他们无心在杯碗中饮酒，因为他们为约瑟的苦难担忧。他们虽血管中流着王室之血，却以为在如此落难之时口尝王家的珍馐并不相宜。注意，在使人降卑的护理之下，谦卑是合宜的。不要叫我拿俄米，要叫我玛拉。请看患难之益处；照耶利米对如今在耶路撒冷的贵胄大人的记述看来，他们极其腐败邪恶，以献给偶像之物玷污自己；而这些被掳之地的少年贵胔，却连王的膳也不肯以此玷污自己。那些在患难深处仍持守正直的人，其光景远胜于那些在兴旺高处仍持守罪孽的人！请注意，但以理所极力避免的，就是以罪的污秽玷污自己；这才是我们当比任何外在患难更畏惧的事。但以理既定此志，便求太监长容他不玷污自己——不仅是免得被迫如此行，更是免得受试探如此行，免得那诱饵摆在他面前，免得他看见那分给他的王膳，免得他看酒发红。把试探挡在远处，远比任其靠近然后被迫把刀放在喉咙上来得容易。注意，我们若在某些人面前蒙了恩，善用这恩谊的最好办法，就是借他们帮助我们远离罪恶。
III\. 神在此奇妙的印证。当但以理请求不把王的膳和酒摆在他面前时，太监长提出异议：若他和他的同伴被发现不如同伴健壮，他就有触怒王之险，并有丧命之忧（但 1:10）。但以理为使他放心不会有不良后果，请求将此事付诸一试。他进一步向下属官员——委办，即管家——提出：求你试试仆人们十天；在这期间，只给我们素菜吃，只给我们菜蔬水果，或烤豌豆、烤扁豆，只给我们白水喝；看看我们靠此能否度日，然后照你所看的而行（但 1:13）。人若不亲自一试，总不肯信节制和清简饮食对身体健康有多大益处。于是便进行了试验。但以理和他的同伴以素菜白水度过了十天——对出身良好、教养高雅的少年人而言，这是粗粝的饮食，人宁愿以为他们应抵制而非恳求；然而过了十天，他们与其他少年人相比，被发现更加俊美肥胖，气色更康健，面容更光润，胜过一切用王膳的少年人（但 1:15）。这部分是他们节制的自然效果，但必须归功于神特别的赐福——他使少许变为充裕，使素菜之宴胜过肥牛之席。由此可见，人活着不是单靠食物；神若发言，素菜白水便是最滋养的食物。请看保守自己脱离罪的污秽有何等益处；这是得着安慰与满足之道，必作脐带的健康、骨中的骨髓；而罪中之乐却是骨中的朽烂。
IV\. 他的上司给予他支持。管家没有强迫他们违背良心进食，而是照他们所求的，给他们素菜白水（但 1:16）；他们享受其中的愉悦，我们有理由相信他们并不因此被人嫉妒。这是一个节制和安于简朴之大榜样；（正如伊壁鸠鲁所言）"照本性而活的人永不贫穷；照人意而活的人永不富足。"这些少年人在年少之时如此奇妙的节制，有助于他们日后：1. 堪当重大的服事。他们借此保持心思清明不混，便于沉思默想，并为最上等的职事节省了大量的时间和心力；他们也借此预防了那些使人在壮年不堪公务的疾病——那些疾病其根源往往在于少年时的纵欲。2. 堪当重大的受苦。那些如此习惯了艰辛、过着舍己刻苦生活的人，更易毅然投身于烈火窑和狮子坑之中，宁死也不肯得罪神。
英文原文
Favour Shown to Daniel; Daniel's Conscientiousness (606 BC)
⁸ But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself.
⁹ Now God had brought Daniel into favour and tender love with the prince of the eunuchs.
¹⁰ And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king.
¹¹ Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah,
¹² Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink.
¹³ Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king's meat: and as thou seest, deal with thy servants.
¹⁴ So he consented to them in this matter, and proved them ten days.
¹⁵ And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king's meat.
¹⁶ Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse.
We observe here, very much to our satisfaction,
I. That Daniel was a favourite with the prince of the eunuchs (Da 1:9), as Joseph was with the keeper of the prison; he had a tender love for him. No doubt Daniel deserved it, and recommended himself by his ingenuity and sweetness of temper (he was greatly beloved, Da 9:23); and yet it is said here that it was God that brought him into favour with the prince of the eunuchs, for every one does not meet with acceptance according to his merits. Note, The interest which we think we make for ourselves we must acknowledge to be God's gift, and must ascribe to him the glory of it. Whoever are in favour, it is God that has brought them into favour; and it is by him that they find good understanding. Herein was again verified That work (Ps 106:46), He made them to be pitied of all those that carried them captives. Let young ones know that the way to be acceptable is to be tractable and dutiful.
II. That Daniel was still firm to his religion. They had changed his name, but they could not change his nature. Whatever they pleased to call him, he still retained the spirit of an Israelite indeed. He would apply his mind as closely as any of them to his books, and took pains to make himself master of the learning and tongue of the Chaldeans, but he was resolved that he would not defile himself with the portion of the king's meat, he would not meddle with it, nor with the wine which he drank, Da 1:8. And having communicated his purpose, with the reasons of it, to his fellows, they concurred in the same resolution, as appears, Da 1:11. This was not out of sullenness, or peevishness, or a spirit of contradiction, but from a principle of conscience. Perhaps it was not in itself unlawful for them to eat of the king's meat or to drink of his wine. But, 1. They were scrupulous concerning the meat, lest it should be sinful. Sometimes such meat would be set before them as was expressly forbidden by their law, as swine's flesh; or they were afraid lest it should have been offered in sacrifice to an idol, or blessed in the name of an idol. The Jews were distinguished from other nations very much by their meats (Le 11:45,46), and these pious young men, being in a strange country, thought themselves obliged to keep up the honour of their being a peculiar people. Though they could not keep up their dignity as princes, they would not lose it as Israelites; for on that they most valued themselves. Note, When God's people are in Babylon they have need to take special care that they partake not in her sins. Providence seemed to lay this meat before them; being captives they must eat what they could get and must not disoblige their masters; yet, if the command be against it, they must abide by that. Though Providence says, Kill and eat, conscience says, Not so, Lord, for nothing common or unclean has come into my mouth. 2. They were jealous over themselves, lest, though it should not be sinful in itself, it should be an occasion of sin to them, lest, by indulging their appetites with these dainties, they should grow sinful, voluptuous, and in love with the pleasures of Babylon. They had learned David's prayer, Let me not eat of their dainties (Ps 141:4), and Solomon's precept, Be not desirous of dainties, for they are deceitful meat (Pr 23:3), and accordingly they form their resolution. Note, It is very much the praise of all, and especially of young people, to be dead to the delights of sense, not to covet them, not to relish them, but to look upon them with indifference. Those that would excel in wisdom and piety must learn betimes to keep under the body and bring it into subjection. 3. However, they thought it unseasonable now, when Jerusalem was in distress, and they themselves were in captivity. They had no heart to drink wine in bowls, so much were they grieved for the affliction of Joseph. Though they had royal blood in their veins, yet they did not think it proper to have royal dainties in their mouths when they were thus brought low. Note, It becomes us to be humble under humbling providences. Call me not Naomi; call me Marah. See the benefit of affliction; by the account Jeremiah gives of the princes and great men now at Jerusalem it appears that they were very corrupt and wicked, and defiled themselves with things offered to idols, while these young gentlemen that were in captivity would not defile themselves, no, not with their portion of the king's meat. How much better is it with those that retain their integrity in the depths of affliction than with those that retain their iniquity in the heights of prosperity! Observe, The great thing that Daniel avoided was defiling himself with the pollutions of sin; that is the thing we should be more afraid of than of any outward trouble. Daniel, having taken up this resolution, requested of the prince of the eunuchs that he might not defile himself, not only that he might not be compelled to do it, but that he might not be tempted to do it, that the bait might not be laid before him, that he might not see the portion appointed him of the king's meat, nor look upon the wine when it was red. It will be easier to keep the temptation at a distance than to suffer it to come near and then be forced to put a knife to our throat. Note, We cannot better improve our interest in any with whom we have found favour than by making use of them to keep us from sin.
III. That God wonderfully owned him herein. When Daniel requested that he might have none of the king's meat or wine set before him the prince of the eunuchs objected that, if he and his fellows were not found in as good case as any of their companions, he should be in danger of having anger and of losing his head, Da 1:10. Daniel, to satisfy him that there would be no danger of any bad consequence, desires the matter might be put to a trial. He applies himself further to the under-officer, Melzar, or the steward: "Prove us for ten days; during that time let us have nothing but pulse to eat, nothing but herbs and fruits, or parched peas or lentils, and nothing but water to drink, and see how we can live upon that, and proceed accordingly," Da 1:13. People will not believe the benefit of abstemiousness and a spare diet, nor how much it contributes to the health of the body, unless they try it. Trial was accordingly made. Daniel and his fellows lived for ten days upon pulse and water, hard fare for young men of genteel extraction and education, and which one would rather expect they should have indented against than petitioned for; but at the end of the ten days they were compared with the other children, and were found fairer and fatter in flesh, of a more healthful look and better complexion, than all those who did eat the portion of the king's meat, Da 1:15. This was in part a natural effect of their temperance, but it must be ascribed to the special blessing of God, which will make a little to go a great way, a dinner of herbs better than a stalled ox. By this it appears that man lives not by bread alone; pulse and water shall be the most nourishing food if God speak the word. See what it is to keep ourselves pure from the pollutions of sin; it is the way to have that comfort and satisfaction which will be health to the navel and marrow to the bones, while the pleasures of sin are rottenness to the bones.
IV. That his master countenanced him. The steward did not force them to eat against their consciences, but, as they desired, gave them pulse and water (Da 1:16), the pleasures of which they enjoyed, and we have reason to think were not envied the enjoyment. Here is a great example of temperance and contentment with mean things; and (as Epicurus said) "he that lives according to nature will never be poor, but he that lives according to opinion will never be rich." This wonderful abstemiousness of these young men in the days of their youth contributed to the fitting of them, 1. For their eminent services. Hereby they kept their minds clear and unclouded, and fit for contemplation, and saved for the best employments a great deal both of time and thought; and thus they prevented those diseases which indispose men for the business of age that owe their rise to the intemperances of youth. 2. For their eminent sufferings. Those that had thus inured themselves to hardship, and lived a life of self-denial and mortification, could the more easily venture upon the fiery furnace and the den of lions, rather than sin against God.
17-21
Wisdom of Daniel and His Companions (606 BC)
简体中文
但以理与同伴的智慧（主前606年）
¹⁷ 这四个少年人， 神在各样文字学问上赐给他们聪明知识；但以理又明白各样的异象和梦兆。 ¹⁸ 王所派的期限满了，太监长就把他们领到尼布甲尼撒面前。 ¹⁹ 王与他们谈论，见少年人中无一人能比但以理、哈拿尼雅、米沙利、亚撒利雅；于是留他们在王面前侍立。 ²⁰ 王考问他们一切事，就见他们的智慧聪明比通国的术士和用法术的胜过十倍。 ²¹ 到古列王元年，但以理还在。
关于但以理和他的同伴，此处我们看见：
I. 他们在学问上的伟大成就（但1:17）。他们极其清醒勤奋，刻苦学习；我们可以设想他们的师傅见他们禀赋非凡，便对他们格外用心；然而归根结底，他们的成就只能归功于 神。是他赐他们在各样文字学问上有聪明知识；因为各样美善的恩赐和全备的赏赐都是从上头来的，从众光之父那里降下来的。赐人得财富的能力的，是耶和华我们的 神；惟有造人心的那位才能装备人的心思。 神赐给这四个少年的大学问，是：1. 对他们损失的补偿。他们因列祖的罪孽，被剥夺了本可因高贵出身而得的尊荣与快乐；但为弥补这一切， 神赐他们学问，所赐的尊荣与快乐比他们所失去的更好。2. 对他们正直的赏报。他们坚守自己的信仰，在最细微的事上也不放松，甚至不肯用王的膳、王的酒玷污自己，实际上成了拿细耳人；如今 神就在学问上赐他们卓越，以此赏报他们；因为* 神将智慧、知识和喜乐赐给那在他眼前行善的人*（传2:26）。至于但以理， 神赐他双分的恩赐；他明白各样的异象和梦兆；他懂得如何解梦，像约瑟一样，并非靠解梦学家所伪称的技法，而是靠 神所赐的属神敏锐与智慧。不但如此，他更蒙赐先知的灵，使他得以与 神相交，并在异象和梦中领受关于属神之事的启示（民12:6）。照着 神赐给但以理的这一恩赐，我们看见他在本书中始终被用以处理异梦与异象，或加解释，或加领受；因为各人要照所得的恩赐彼此服事，也必照此得着机会，并当照此存心（彼前4:10）。
II. 他们在王面前蒙极大的悦纳。经过三年的教育（他们进宫时大概已颇有年岁，也许二十岁左右），他们与其余同期的少年人一同被引见给王（但1:18）。王亲自考察他们，与他们谈论（但1:19）。王自己是有才学的人，才能行这事——否则他也到不了今日的尊大；他也愿意行这事，因为君王选用臣仆的智慧，就在于亲自察看，运用自己的判断，不过分倚赖别人的举荐。王所考问他们的，不是语言、雄辩或诗学法则，而是一切智慧聪明的事，即审慎与真正治术的法则；王所要查问的，是他们对为人处世与国务之正当处理的判断；不是"他们机敏么？"而是"他们智慧么？" 王不仅发现他们胜过同期求进的其他少年人，更发现他们比年老的有知识，比一切师傅更通达（诗119:99,100）。王对自己的同胞、对长者、对那些与自己同信仰并素有声望的人，毫不偏袒；他坦率承认，一经试验，便发现这几个可怜的被掳犹太少年比通国的术士智慧十倍、好十倍（但1:20）。王很快察觉这几个少年身上有非凡之处，而且令他极为欣喜的是，他很快察觉，他们所带来的一点点真神学，胜过他向来所习的那许多占卜之术。糠秕怎能与麦子比较？ 术士们的杖怎能与亚伦的杖相比？二者之间无可比拟。这四个少年学子，比全国一切老练的术士合起来——我们可以肯定那些人为数不少——好十倍。这是 神倾在迦勒底人骄傲之上的藐视，也是 神加在自己百姓卑微之境上的尊荣；他不但使这几个人，更使他们其余的同胞因他们的缘故，在被掳之地更受敬重。末了，对他们的判断既已如此定规，他们就侍立在王面前（但1:19）；他们在觐见室侍候，不，也在议事厅侍候，因为见王的面乃是枢密大臣的别称（斯1:14）。这正应验了所罗门的观察：你看见办事殷勤的人么？他必站在君王面前；必不站在下贱人面前。 勤勉乃是升迁之路。其余三人究竟在朝中任职多久，并未记载；至于但以理，他一直延续到古列王元年（但1:21），虽然未必始终同等地蒙恩与有声望。他在古列元年之后仍然活着，仍然说预言；此处提及古列元年，是要暗示他活到看见百姓从被掳中得释放、归回本地。请注意，有时 神恩待那些与锡安同哀哭的仆人，使他们活到看见教会比自己早年所见的境况更好，并得以与教会同乐。
英文原文
Wisdom of Daniel and His Companions (606 BC)
¹⁷ As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.
¹⁸ Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar.
¹⁹ And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king.
²⁰ And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.
²¹ And Daniel continued even unto the first year of king Cyrus.
Concerning Daniel and his fellows we have here,
I. Their great attainments in learning, Da 1:17. They were very sober and diligent, and studied hard; and we may suppose their tutors, finding them of an uncommon capacity, took a great deal of pains with them, but, after all, their achievements are ascribed to God only. It was he that gave them knowledge and skill in all learning and wisdom; for every good and perfect gift is from above, from the Father of the lights. It is the Lord our God that gives men power to get this wealth; the mind is furnished only by him that formed it. The great learning which God gave these four children was, 1. A balance for their losses. They had, for the iniquity of their fathers, been deprived of the honours and pleasures that would have attended their noble extraction; but, to make them amends for that, God, in giving them learning, gave them better honours and pleasures than those they had been deprived of. 2. A recompence for their integrity. They kept to their religion, even in the minutest instances of it, and would not so much as defile themselves with the king's meat or wine, but became, in effect, Nazarites; and now God rewarded them for it with eminency in learning; for God gives to a man that is good in his sight, wisdom, and knowledge, and joy with them, Ec 2:26. To Daniel he gave a double portion; he had understanding in visions and dreams; he knew how to interpret dreams, as Joseph, not by rules of art, such as are pretended to be given by the oneirocritics, but by a divine sagacity and wisdom which God gave him. Nay, he was endued with a prophetic spirit, by which he was enabled to converse with God, and to receive the notices of divine things in dreams and visions, Nu 12:6. According to this gift given to Daniel, we find him, in this book, all along employed about dreams and visions, interpreting or entertaining them; for, as every one has received the gift, so shall he have an opportunity, and so should he have a heart, to minister the same, 1Pe 4:10.
II. Their great acceptance with the king. After three years spent in their education (they being of some maturity, it is likely, when they came, perhaps about twenty years old) they were presented to the king with the rest that were of their standing, Da 1:18. And the king examined them and communed with them himself, Da 1:19. He could do it, being a man of parts and learning himself, else he would not have come to be so great; and he would do it, for it is the wisdom of princes, in the choice of the persons they employ, to see with their own eyes, to exercise their own judgment, and not trust too much to the representation of others. The king examined them not so much in the languages, in the rules of oratory or poetry, as in all matters of wisdom and understanding, the rules of prudence and true politics; he enquired into their judgment about the due conduct of human life and public affairs; not "Were they wits?" but, "Were they wise?" And he not only found them to excel the young candidates for preferment that were of their own standing, but found that they had more understanding than the ancients, than all their teachers, Ps 119:99,100. So far was the king from being partial to his own countrymen, to seniors, to those of his own religion and of an established reputation, that he freely owned that, upon trial, he found those poor young captive Jews ten times wiser and better than all the magicians that were in all his realm, Da 1:20. He was soon aware of something extraordinary in these young men, and, which gave him a surprising satisfaction, was soon aware that a little of their true divinity was preferable to a great deal of the divination he had been used to. What is the chaff to the wheat? what are the magicians' rods to Aaron's? There was no comparison between them. These four young students were better, were ten times better, than all the old practitioners, put them all together, that were in all his realm, and we may be sure that they were not a few. This contempt did God pour upon the pride of the Chaldeans, and this honour did he put upon the low estate of his own people; and thus did he make not only these persons, but the rest of their nation for their sakes, the more respected in the land of their captivity. Lastly, This judgment being given concerning them, they stood before the king (Da 1:19); they attended in the presence-chamber, nay, and in the council-chamber, for to see the king's face is the periphrasis of a privy-counsellor, Es 1:14. This confirms Solomon's observation, Seest thou a man diligent in his business, sober and humble? he shall stand before kings; he shall not stand before mean men. Industry is the way to preferment. How long the other three were about the court we are not told; but Daniel, for his part, continued to the first year of Cyrus (Da 1:21), though not always alike in favour and reputation. He lived and prophesied after the first year of Cyrus; but that is mentioned to intimate that he lived to see the deliverance of his people out of their captivity and their return to their own land. Note, Sometimes God favours his servants that mourn with Zion in her sorrows to let them live to see better times with the church than they saw in the beginning of their days and to share with her in her joys.
本章对但以理生平的起头、他的出身与所受的教育,比我们对其他任何先知所知道的都更为详细地作了记述。以赛亚、耶利米和以西结,一开始便直接领受属天的异象;但以理却是从人间学问的研究开始,后来才蒙赐属天异象的尊荣——在训练人服事他的教会一事上,神所采用的方法如此多样。本章内容为:I. 约雅敬第一次被掳(但1:1-2),但以理与其他王室后裔一同被带到巴比伦。II. 挑选但以理和其他几位少年人,要在迦勒底的文学中被培养,使他们可以胜任服事政府的工作,以及为他们所作的安排(但1:3-7)。III. 他们敬虔地拒绝享用王所赐的膳与所饮的酒,决意只以素菜和水度日,太监长试着允准他们如此行之后,发现这与他们十分相宜(但1:8-16)。IV. 他们在智慧与知识上远超一切同伴的奇妙长进(但1:17-21)。