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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)
繁體中文
耶路撒冷被圍困（公元前606年）
¹ 猶大王約雅敬第三年，巴比倫王尼布甲尼撒來到耶路撒冷，將城圍困。
² 主將猶大王約雅敬並神殿中的一部分器皿交在他手中；他就把這器皿帶到示拿地，收入他神的廟裡，把他神的器皿收入他神的庫中。
³ 王對太監長亞施毗拿說，要從以色列人的宗室和貴胄中帶幾個人來，
⁴ 就是沒有殘疾、相貌俊美、通達各樣學問、知識聰明俱備、在他們心中有能力侍立在王宮裡、又能教他們迦勒底的文字言語的少年人。
⁵ 王派定將自己每日所用的膳和所飲的酒，賜他們一份，養他們三年；三年期滿，好使他們在王面前侍立。
⁶ 他們中間有猶大族的人：但以理、哈拿尼雅、米沙利、亞撒利雅。
⁷ 太監長給他們起名：稱但以理為伯提沙撒；稱哈拿尼雅為沙得拉；稱米沙利為米煞；稱亞撒利雅為亞伯尼歌。
這幾節中我們得到記載：
I. 巴比倫王尼布甲尼撒在他作王第一年、約雅敬作王第三年，對猶大和耶路撒冷的第一次征討，以及他在那次遠征中的成功（Da 1:1,2）：他圍困耶路撒冷，不久便攻取了它，捉拿了王，隨意取人和物帶走，然後留約雅敬作進貢之王繼續治理——他如此約繼續了八年，然後背叛，便因此滅亡。大多數解經家認為，七十年當從這第一次被擄算起，雖然耶路撒冷直到約十九年後才被毀、被擄才完成。在那第一年但以理被帶到巴比倫，並在那裡繼續了整個七十年（見 Da 1:21），在此期間列國都要事奉尼布甲尼撒和他的兒子並他兒子的兒子（耶 25:11）。所以這一位先知在他自己一生的範圍內，看見了那王朝的興起、統治和傾覆；所以那是res unius ætatis——一代之內的事——地上列國的王國如此短暫；但天國是永遠的。義人見他們扎根，便看見他們傾覆（伯 5:3；箴 29:16）。布勞頓先生（Mr. Broughton）觀察到自出埃及以來神治理中的時間比例：從那時到進迦南四十年，從那時到分地七年，從那時到撒母耳元年（在他身上預言開始）七個禧年，從那時到被擄元年七十個七年（即490年，十個禧年），從那時到歸回一個七十年，從那時到基督之死再有七十個七年，從那時到耶路撒冷毀滅四十年。
II. 他對這成功的利用。他沒有毀滅城或國，卻作了恰成就巴比倫第一次禍患警告之事。希西家因向巴比倫王的使者展示他的寶庫（賽 39:6,7），就被警告說寶物和孩子都要被擄去；他們若因此謙卑悔改，巴比倫王的權勢和成功就到此為止，不再前進。較輕的刑罰若能奏效，神就不會差更大的；若不能，他必將火爐燒熱七倍。讓我們看看如今所作的：1. 聖所的器皿被擄去——一部分（Da 1:2）。他們天真地倚靠聖殿保護他們，雖然他們仍行在罪中。如今為了表明那信賴的虛空，聖殿首先被劫掠。許多向來用於事奉神的聖器被巴比倫王帶走——也許是最貴重的那些——他把它們作為勝利的戰利品帶到他神的廟裡，以盲目的敬虔將其成功歸功於他神；他既將這些器皿作為感恩的標記歸給他神，便把它們存入他廟的庫中。請看神的公義：他的百姓曾將別神的偶像帶入他的殿，如今他容許殿的器皿被帶到那些別神的庫裡。注意：當人以罪褻瀆聖所的器皿之時，神以審判褻瀆它們也是公義的。王宮的寶藏或許也被劫掠，正如所預言的，但特別提到聖所器皿被帶走，因為我們後來要發現，對它們的褻瀆正是迦勒底人罪惡量器的填滿（Da 5:3）。但要注意，如今只走了一部分；還留下一些，仍在試驗中，要看他們是否採取正當方法防止其餘的被擄去（見耶 27:18）。2. 孩子和少年人——特別是那些出身貴族或王室、相貌出眾、有潛力、天然資質好的——被擄去。如此父親的罪孽報應在孩子身上。尼布甲尼撒把他們帶走：(1) 作為戰利品，用以展示並誇耀其成功。(2) 作為他們父母在本土忠誠的人質——他們會關切自己的行為，好讓孩子得較好待遇。(3) 作為服事他的苗子。他把帶走他們，要訓練他們在他之下任職和升遷——或是出於一種不可解的偏好（偉人往往如此），寧可被外人服事，即使是黑人，也不願被本國人服事；或是因為他知道迦勒底人中找不到像以色列少年中那樣聰慧活潑、天資過人的少年人；若如此，這就大大為猶太民族增光，表明他們有超越別民的非凡天才，也是祝福的果子。但一個有如此多聰慧的百姓卻如此缺乏智慧和恩典，實在可羞恥。如今請注意：[1] 巴比倫王為揀選這些少年所給的指示（Da 1:4）。他們不可選身體有殘疾的，而要端莊俊美、容貌是其才智和善良性情的指數。但這還不夠；他們必須通達各樣學問、知識聰明俱備——敏捷銳利，能就本國和向來所受的教育作清楚和聰明的報告。他選年輕的，因為他們柔順可教，會忘記自己的百姓並融入迦勒底人。他顧到他為他們所設計的目的；他們必須有能力侍立在王宮——不僅侍候王本人，也要主持他的事務。這是這位方興之君在他作王初期所顯政治手腕的一例，也是他興盛的好兆頭：他關心為公務培植合格的人才接班。他沒有像亞哈隨魯那樣，派他們為他的政府挑選年輕女子。君王在其下有智慧人任職，這是君王的利益；所以留心尋找並培訓這樣的人便是他的智慧。這世界的悲慘在於：許多適合公職的人埋沒於默默無聞之中，許多不適合的反而被提升。[2] 他對他們的關懷。第一，對他們的教育。他下令他們當受教於迦勒底的文字言語。他們被假定為智慧聰明的少年人，卻仍要進一步受教。指示智慧人，他就更有學問。注意：那些要將來在世上作善工的人，必須在年輕時學習。那是學習的年齡；那段時間若失喪，就難以補贖。並不顯示尼布甲尼撒有意讓他們學習迦勒底人所用不法之術——巫術和占卜；他若如此，但以理和他的同伴也必不以此玷污自己。不，我們也未見他下令教他們迦勒底的宗教——由此可見他此時並非頑固之徒；只要人技藝精湛、忠心事奉、合乎他所要，他並不在乎他們信甚麼宗教，只要他們有些宗教即可。他們要在那地的語言和法律、歷史、哲學、數學、農術、戰術、航海術上受訓，受教於能使他們服事當代之學問。注意：為少年的良好教育預備，是對公眾的真正服事。第二，對他們的供養。他為他們預備三年——不僅是必需品，更是為鼓勵他們學習的佳餚。他們有王所用的膳和王所飲的酒，每日賜他們一份（Da 1:5）。這是他慷慨仁慈的一例；他們雖是被擄的，他卻顧到他們的身世和品質、他們的精神和天才，以尊榮相待，設法使他們的被擄生活容易些。對那些出身高貴、教養良好而陷於困境的人，當有一定的尊重。既受寬容的教育，也當有寬容的供養。
III. 但以理和他同伴的特別記述。他們是猶大子孫——王族——也可能屬大衛家，那已成為眾多的家族；神曾告訴希西家，從他而出的兒女中，必有被取去在巴比倫王宮中作太監或內侍的。太監長改了但以理和他同伴的名字——部分為展示他對他們的權柄及他們對他的臣服，部分作為他們被入籍、歸化為迦勒底人的標記。他們在割禮時所受的希伯來名字，都含有神或"雅"的意味：但以理——神是我的審判官；哈拿尼雅——主的恩典；米沙利——那位大能的神；亞撒利雅——主是幫助。為要使他們忘記他們父祖的神、他們青年時的引導者，他們給他們取帶有迦勒底偶像崇拜意味的名字。伯提沙撒意為彼勒隱藏財寶的守護者；沙得拉——太陽的靈感（迦勒底人敬拜太陽）；米煞——屬於沙克女神（維納斯以此名受拜）；亞伯尼歌——發亮之火的僕人（他們也拜此火）。於是，他們雖不強迫他們從父祖的宗教改宗征服者的宗教，卻以溫和手段盡力不知不覺地使他們脫離前者而灌輸後者。但請看他們得著何等舒適的供應；他們雖為父親的罪受苦，卻因自己的功績被升高，他們被擄之地在此時比他們出生之地更為舒適。
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)
繁體中文
但以理蒙恩；但以理的敬虔良心（公元前606年）
⁸ 但以理卻立志不以王的膳和王所飲的酒玷污自己；所以求太監長容他不玷污自己。
⁹ 神使但以理在太監長眼前蒙恩惠、受憐憫。
¹⁰ 太監長對但以理說：我懼怕我主我王，他已經派定你們的飲食；假如他見你們的面色比你們同歲的少年人肌瘦，怎麼好呢？這樣，你們就使我的頭在王那裡難保了。
¹¹ 但以理對太監長所派管理但以理、哈拿尼雅、米沙利、亞撒利雅的委辦說：
¹² 求你試試僕人們十天，給我們素菜吃、白水喝。
¹³ 然後，請你在我們面前察看我們的面貌，和那吃王膳的少年人的面貌；就照你所看的待僕人吧。
¹⁴ 委辦便允准他們這件事，試驗他們十天。
¹⁵ 過了十天，見他們的面貌比一切吃王膳的少年人更加俊美肥胖。
¹⁶ 於是委辦撤去他們應得的膳和應喝的酒，給他們素菜吃。
我們在此看到，非常令人滿意的是：
I. 但以理是太監長所寵愛的人（Da 1:9），正如約瑟為監獄長所喜悅；他對他有溫柔的愛。無疑但以理是配得的，又借自己的聰明和性情的溫柔贏得這一切（他是大蒙眷愛的，Da 9:23）；然而這裡說，是神使他在太監長眼前蒙恩惠——因為不是人人都按自己的功績得著悅納。注意：我們以為自己為自己贏得的利益，當承認是神的恩賜，並將榮耀歸給他。凡得恩寵的人，都是神使他們得恩寵；借著他，他們才得著美好的理解。如此詩篇 106:46 的話再次應驗：他使他們在一切擄掠他們的人面前蒙憐恤。當讓少年人知道，蒙悅納的途徑在於柔順和孝敬。
II. 但以理仍然堅定於自己的信仰。他們改了他的名字，卻不能改他的天性。無論他們高興稱他甚麼，他仍保持真以色列人的靈。他如他們中間任何人一樣，專心向書本，勤奮使自己精通迦勒底的文字言語；但他立志不以王的膳玷污自己——他決不碰它，也不碰他所飲的酒（Da 1:8）。他把這志向及其理由與同伴分享，他們便在同一決定上同心——如 Da 1:11 所見。這不是出於脾氣、乖僻或反叛之靈，而是出於良心的原則。也許吃王的膳或喝他的酒本身並非不合法。但是：1. 他們對肉食敏感，唯恐成為罪。有時會在他們面前擺上律法明文禁止之物，如豬肉；或者他們恐怕那是已獻給偶像、或奉偶像之名祝福過的。猶太人與別國的區別很大程度在於肉食（利 11:45,46）；這些敬虔少年既在異國，便認為自己有責任維護自己作為特別子民的尊嚴。他們雖不能保持作為王子之尊嚴，卻不願喪失作為以色列人的尊嚴——他們最以此自負。注意：當神的百姓在巴比倫時，他們需要特別小心不與她同犯罪。護理似乎把這肉食擺在他們面前；既是俘虜，便當吃可得之物，也不可得罪主人；然而若命令與之相反，他們當持守那命令。護理雖說宰了吃，良心卻說：主啊，不可，因為凡俗而不潔之物從未入我口。2. 他們對自己謹慎，唯恐肉食本身雖不致罪，卻成為他們犯罪的機會——唯恐借放縱食慾享受這些美味，他們會變得放蕩、好逸惡勞、貪戀巴比倫的享樂。他們學了大衛的禱告：求你不叫我吃他們的美食（詩 141:4），又有所羅門的訓誨：不可貪戀美食，因為是欺哄人的食物（箴 23:3），便據此立志。注意：對一切人——尤其是少年人——而言，對感官之樂死心、不貪求、不戀慕，而以淡然之心觀之，是極可稱讚的。凡要在智慧和敬虔上卓越的，必須早早學會治死肉體、使之順服。3. 無論如何，他們認為此時不宜——耶路撒冷正受困苦，他們自己也在被擄之中。他們無心用碗飲酒——他們為約瑟的苦難憂傷至此。他們雖有王室血統，卻不認為自己在如此卑微之時口中當有王室美味。注意：我們當在使人謙卑的護理之下自處謙卑。不要叫我拿俄米，要叫我瑪拉。請看患難的益處；按耶利米所記，那時在耶路撒冷的君王和達官顯然腐敗邪惡，以獻給偶像之物玷污自己；而這些在被擄中的少年貴族卻不願玷污自己——連王的膳也不肯。那些在患難深處仍持守正直的人，比起那些在興盛頂峰仍持守罪孽的人，境況何等美好！請注意：但以理所極力避免的，是因罪的污染而玷污自己；那才是我們當比一切外在麻煩更害怕的事。但以理既立此志，便求太監長容他不玷污自己——不僅為免被強迫如此行，也為免受試探如此行，為了餌不被放在他面前，為了他不看見分給他的王膳，也不看見酒發紅之時。把試探保持在距離之外，比讓它靠近然後被迫把刀放在喉嚨上要容易。注意：我們無論在何人身上得了恩寵，再沒有比借著他們保守自己不犯罪更能善用這利益的。
III. 神奇妙地在此印證他。當但以理要求不把王的肉和酒擺在他面前時，太監長反對說，若他和同伴不如任何別的同伴健壯，他便有發怒的危險、有喪命的危險（Da 1:10）。但以理為使他放心，證明不會有惡果，便請求把事情付諸試驗。他向委辦（或膳務官）進一步請求："求你試試僕人們十天；這段時間給我們素菜吃——只給蔬菜水果，或烘的豌豆扁豆，並白水喝，看我們這樣能怎樣活著，再據此而行"（Da 1:13）。人若不親自嘗試，便不信節制和簡樸飲食的益處，不信它對身體健康有多大貢獻。試驗便如此作了。但以理和他的同伴十天以素菜和水度日——這對出身和教育都斯文的少年人是粗劣的伙食，人寧可預期他們抱怨反對，而不是請求；但十天之後他們與別的孩子比較，被發現更加俊美肥胖，氣色更健康，面色更好，勝過一切吃王膳的人（Da 1:15）。這部分是他們節制的自然效果，但必須歸於神特別的祝福——他使少有作大有，使素菜的宴席勝過肥牛。由此可知人活著不是單靠食物；神一發令，素菜和水便是極富營養的食品。請看保守自己免受罪的污染是怎樣的事——那是得著安慰和滿足的途徑，那便臍得健、骨得潤；而罪中之樂卻是骨中的朽爛。
IV. 他的主人支持他。委辦不強迫他們違背良心吃喝，而是照他們所求的，給他們素菜和水（Da 1:16）；他們享受其中的樂趣，我們有理由相信其享受並不被嫉妒。這裡是節制和滿足於粗賤之物的大榜樣；（如伊壁鳩魯所言）"順自然而活的人永不貧窮，順輿論而活的人永不富足。"這些少年在年少時日奇妙的節制，幫助裝備他們：1. 為卓越的服事。借此他們保持心思清明不蒙蔽，適於默想，又為最好的用處保留了大量的時間和心思；如此他們預防了那些使老年人不適於事務的疾病——那些疾病的根源可追溯到少年的放縱。2. 為卓越的受苦。如此習慣於艱難、過著捨己和刻苦生活的人，更能輕易面對烈火的窯和獅子的坑，而不願得罪神。
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)
繁體中文
但以理與同伴的智慧（主前606年）
¹⁷ 這四個少年人，神在各樣文字學問上賜給他們聰明知識；但以理又明白各樣異象和夢兆。
¹⁸ 尼布甲尼撒王豫定帶他們進來的日期滿了，太監長就把他們帶到王面前。
¹⁹ 王與他們談論，見少年人中，無一人能比但以理、哈拿尼雅、米沙利、亞撒利雅；於是留他們在王面前侍立。
²⁰ 王考問他們一切事，就見他們的智慧聰明比通國的術士和用法術的，勝過十倍。
²¹ 到居魯士王元年，但以理還在。
關於但以理和他的同伴，我們在此看到：
I. 他們在學問上的大成就，Da 1:17。他們十分清醒勤奮，刻苦攻讀；我們可設想他們的師傅見他們資質非凡，便下了極大工夫在他們身上；然而畢竟，他們的成就唯獨歸功於神。是 神賜給他們在各樣文字學問上的聰明知識；因為 各樣美善的恩賜、全備的賞賜都是從上頭來的，從眾光之父降下來的。是耶和華我們神 賜人得貨財的力量；人心唯有由那造心的來裝備。神賜這四個少年的大學問：1. 是他們損失的補償。他們因列祖的罪孽，被剝奪了因貴胄出身本當伴隨的尊榮與歡樂；但為補償，神賜他們學問，比他們所失的尊榮歡樂更好。2. 是他們正直的賞賜。他們堅守信仰，連最細微的實踐也不放鬆，連王的肉和酒也不肯玷污自己，實際上作了拿細耳人；如今神因此賞賜他們，使他們在學問上超群；因為 神喜悅誰，就給誰智慧、知識和喜樂，Ec 2:26。他賜但以理雙分的恩；他 明白各樣異象和夢兆；他懂得解夢，如約瑟一樣，不是憑術士所偽稱的解夢術的規則，而是憑神所賜的神聖明達與智慧。不但如此，他更受了先知的靈，藉此得以與神相交，並在異象異夢中領受關乎神之事的啟示，Nu 12:6。照著神賜但以理的這恩賜，我們看見他在本書中自始至終從事於異象異夢，或解說、或領受；因為 各人要照所得的恩賜，如此便有機會，也當如此有心，彼此服事，1Pe 4:10。
II. 他們在王面前的極大蒙悅。受教 三年 之後（他們來時大概已相當成熟，也許二十歲左右），便與同屆其餘的人一同被引到王前，Da 1:18。王親自考問他們、與他們談論，Da 1:19。他能如此行，因他自己是有才幹、有學問的人，否則不會成為如此偉大；他也願如此行，因為君王之智慧在於揀選所任用的人時親自觀察、自行判斷，不過分信賴別人的轉述。王考問他們，不在語言、不在修辭或詩學規則上，而是 在一切智慧聰明的事上——審慎與真正治術的準則；他考究他們對人生當行之道與公眾事務的判斷；不是問「他們機靈嗎？」而是問「他們有智慧嗎？」他不僅發現他們勝過同屆求進的少年人，更發現他們 比古人更有聰明，比一切師傅更有聰明，Ps 119:99,100。王毫不偏袒本國的人、年長的、同道宗教的、已有名望的，反而坦然承認：一經試驗，他發現這幾個可憐的年少猶太俘虜比 他全國所有的術士 更聰明十倍、更好十倍，Da 1:20。王很快察覺這些少年人身上有非凡之處，並且——這給他驚人的滿足——他很快覺察：他們一點點的真神道，勝過他素來所習的一大套占卜。糠粃與麥子怎能相比？ 術士的杖與亞倫的杖怎能相比？兩者不能相提並論。這四個少年學子比全國所有的老行家——放在一起算——更好、好十倍，而且我們可以肯定他們人數不少。神藉此把羞辱傾在迦勒底人的驕傲上，又把尊榮加在自己百姓的卑微上；如此他不僅使這些人，也為他們的緣故使其餘的本族人在被擄之地更受尊重。末了，王既如此判斷他們，他們便 侍立在王面前（Da 1:19）；他們常在朝見之所，也在議事之所——因為 見王的面 是樞密大臣的婉辭，Es 1:14。這印證了所羅門的箴言：你看見辦事殷勤、清醒謙卑的人嗎？ 他必站在君王面前；必不站在下賤人面前。 殷勤是陞遷之路。其餘三人在朝中多久，我們未蒙啟示；至於但以理，他 直活到居魯士元年（Da 1:21），雖然並非始終同樣得寵、同樣有名望。他在居魯士元年之後仍活著、仍說豫言；但此處提及，是要暗示他活著看見百姓從被擄中得救、歸回故土。注意，神有時恩待那些與錫安同哀的僕人，讓他們活著看見教會比他們早年更好的日子，並與她同享喜樂。
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.
本章對但以理生平的開頭——他的出身和教育——給我們比任何其他先知更詳細的記載。以賽亞、耶利米、以西結都從直接領受屬天異象開始；但以理卻從學習人間學問開始，後來才被高舉領受屬天異象；神訓練人事奉他教會的方法如此多元。本章我們看到：I. 約雅敬第一次被擄（Da 1:1,2），但以理和其他王室之種在此被帶到巴比倫。II. 揀選但以理和其他幾位少年人，要在迦勒底文學中受教，使他們適合事奉政府，並為他們所作的預備（Da 1:3-7）。III. 他們敬虔地拒絕吃王膳的份，決心以素菜和水為生；太監長試過之後便允許他們如此行，因發現這對他們非常合適（Da 1:8-16）。IV. 他們在智慧和知識上超越一切同伴的奇妙長進（Da 1:17-21）。