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但以理书生命读经 · 第12篇

但以理书中神的经纶

God’s Economy in the Book of Daniel
1读经：但以理书9:26;2:35,44;7:13-14;3:23-25;10:4-9;4:17,25-26，启示录19:7-9,11-16,19-21;17:14。
1Scripture Reading: Dan. 9:26; 2:35, 44; 7:13-14; 3:23- 25; 10:4-9; 4:17, 25-26; Rev. 19:7-9, 11-16, 19-21; 17:14
2但以理书虽然很短，却包含许多点，说到许多事情和人物，也给我们许多属灵的功课。但在这一切之上，在事情的背后和里面另有一件事，就是神的经纶。当然，但以理书中找不到『神的经纶』一辞；旧约中别的地方也没有这辞。然而，这卷书启示了神的经纶。我们都需要看见但以理书中神的经纶。我们若看见神的经纶这异象，我们的全人就要改变。
2Although the book of Daniel is short, it has many points, it speaks of many events and persons, and it contains many spiritual lessons for us. But above, behind, and within all these things, there is something else, and this is God'secon o my. Of course, the expression God'secon o my is not found in Daniel; neither is it found anywhere else in the Old Testament. Nevertheless, God'secon o my is revealed in this book. We all need to see God'secon o my in the book of Daniel. If we see this vision of God'secon o my, our whole being will be changed
基督－神经纶的中心与普及
CHRIST—THE CENTRALITY AND UNIVERSALITY OF GOD'SECON O MY
3基督是神经纶的中心与普及；神的经纶是要使基督成为神行动的中心与普及。这是我们读但以理书时必须看见的。这卷书所包含的许多属灵功课和历史细节都非常好，但这些还是次要的。在神的经纶里，神计画的安排里，神的心意首要的是使基督成为祂在地上行动的中心与普及。
3Christ is the centrality and universality of God'secon o my, and God'secon o my is for Christ to be the centrality and universality in God's move. This is what we must see in our reading of the book of Daniel. The various spiritual lessons and the historical details covered in this book are very good, but they are secondary. What is primary is that in His economy, in His plan with His arrangement, God desires to make Christ the centrality and universality of His move on earth
4但以理书论到这样一位基督的五大点：基督的死、基督要来的显现、基督作为人子来到神的宝座那里得著权柄和国度、基督作神受苦之见证人的同伴、以及基督的超越。我要逐一的说到这些点。
4Concerning such a Christ, the book of Daniel covers five main points: the death of Christ, the upcoming appearing of Christ, Christ as the Son of Man who comes to the throne of God to receive dominion and a kingdom, Christ as the Companion of the suffering witnesses of God, and the excellency of Christ. I would like to say a word about each of these points
基督的钉死
CHRIST'S CRUCIFIXION
5第一点是基督的死，基督的钉死。九章二十六节论到这事说，『过了六十二个七，弥赛亚必被剪除，一无所有。』这话很简单，含意却丰富。基督的死是包罗万有的，包括了宇宙中每一项目。基督的死所了结的主要一项乃是旧造。在神创造的工作之后，撒但进来把神的创造败坏、毒化、破坏并毁坏。结果，整个旧造就成为败坏、腐化。然而，神还要用这败坏的旧造，藉著基督的死与复活，产生新造。
5The first point is Christ's death, Christ's crucifixion. Regarding this, 9:26 says, "After the sixty-two weeks Messiah will be cut off and will have nothing." This word is simple, but it is rich in its implications. The death of Christ was all-inclusive, comprising every item in the universe. The main item terminated by the death of Christ was the old creation. After God's work in creation, Satan came in to corrupt, poison, devastate, and ruin God's creation. As a result, the entire old creation became not only corrupt but corruption. Yet God still uses that corrupted creation in producing a new creation through Christ's death and resurrection.
6基督第一次显现最大的成就，就是藉著祂的死了结整个旧造。然而，在这个了结里有一个东西兴起，就是基督的复活。在祂的复活里，基督成了赐生命的灵，（林前十五45下，）将旧造里的一些人点活，使他们有新生的起头，得重生成为新造。这新造开始于信徒作神的众子，并基督的肢体，构成基督的身体。这身体要长大，至终完成于新耶路撒冷，（启二一～二二，）就是神新造的集大成和终极完成。这都包括在基督第一次来临连同祂的死与复活里。在整个宇宙中，基督的死连同祂的复活，乃是时代的大界碑。祂的死在属灵一面把旧造了结，清理了整个宇宙。
6Christ's greatest achievement in His first appearing was to terminate the whole creation by His death. In this termination, however, there is something rising up, that is, Christ's resurrection. In His resurrection Christ became a life-giving Spirit (1 Cor. 15:45b) to enliven, to germinate, to regenerate, some of those in the old creation to be the new creation. This new creation begins with the believers as God'ss on sand Christ's members as the constituents of His Body. This Body will grow and eventually consummate in the New Jerusalem (Rev. 21—22), the total aggregate and consummation of God's new creation. This is all involved in Christ's first coming with His death and resurrection. In the entire universe, Christ's death with His resurrection is a great landmark of the ages. His death has cleared up the entire universe by terminating the old creation spiritually
基督的再来
THE SECOND COMING OF CHRIST
7虽然旧造被了结了，但在外表的一面，世界还是一样。因此，就需要基督第二次来临，在有形并物质的一面清理整个宇宙；特别是需要基督第二次来，把人类政权了结。按照但以理二章三十五节和四十四节，基督要成为那非人手所凿的石头而来，把大人像从脚指头到头砸碎。祂作这样一块石头而来，是要将敌基督连同十个脚指头砸碎。然而，祂不是独自来，乃是与祂的新妇同来。（启十九11，14。）祂在来到以前，先要举行婚礼，使祂的得胜者与祂自己联合成为一体。（7～9。）但以理二章说到基督作一块非人手所凿的石头而来，启示录十九章却启示基督带著祂的新妇和军队而来。
7Even though the old creation has been terminated, outwardly the world is still the same. Hence, there is the need for Christ's second coming to clear up the entire universe physically and materially. In particular, there is the need for Christ's second coming to terminate human government. According to Daniel 2:35 and 44, Christ will come as the stone cut out without hands to crush the great human image from the toes to the head. In His coming as such a stone, He will crush Antichrist with the ten toes. However, He will not come by Himself; He will come with His bride (Rev. 19:11, 14). Before His coming He will have a wedding, uniting His overcomers to Himself as one entity (vv. 7-9). Whereas Daniel 2 speaks of Christ coming as a stone cut out without hands, Revelation 19 speaks of Christ coming as the One who has His bride as His army
8基督是神，降临与背叛的人类争战；人类则由那与撒但是一的敌基督所代表。神具体代身在基督里，基督又带著祂的新妇，就是得胜者；敌基督与撒但是一，又与十王和他们的军兵是一。这两方－基督与敌基督－要争战。人要直接与神争战。（启十九19～21，十七14。）敌基督要把地上最邪恶的人聚集一处，那就是把葡萄收聚到酒醡里。（十九15，十四19～。）然后基督要来，不仅砸碎十个脚指头，也要踹这酒醡。这就是基督压毁人类的政权。
8Christ is God coming down to fight against rebellious mankind, and mankind is represented by one man who is one with Satan — Antichrist. The very God is embodied in Christ; Christ is with His bride, the overcomers; and Antichrist is one with Satan and one with the ten kings and their armies. These two parties — Christ and Antichrist — will fight. Man will fight against God directly (Rev. 19:19-21; 17:14). The most evil persons on earth will be gathered by Antichrist to one place; that is, the grapes will be gathered together into the winepress (19:15; 14:19-20). Then Christ will come not only to crush the ten toes 20 but also to tread the winepress. This will be Christ's crushing of the human government.
9人类政权被压毁以后，神就清理了整个宇宙。旧造过去了，人类政权成了糠枇，被风吹散。然后团体的基督，就是基督连同祂的得胜者，要成为一座大山，充满全地，使全地成为神的国。（但二35，44。）那时地和天都要得著更新，让神运作祂的国度。
9After crushing the human government, God will have cleared up the entire universe. The old creation will be gone, and the human government will become chaff blown away by the wind. Then the corporate Christ, Christ with His overcomers, will become a great mountain to fill the whole earth, making the whole earth God'skin gdom (Dan. 2:35, 44). Both the earth and the heaven will then be new for God to exercise His kingdom
基督作为人子
Christ as the Son of Man
得著权柄和国度
RECEIVING DOMINION AND A KINGDOM
10但以理七章十三至十四节启示，如今基督这位人子是在神宝座前，得著权柄和国度。祂正在豫备一切，好回来治理全世界同神的国。
10Daniel 7:13-14 reveals that now Christ as the Son of Man is before the throne of God to receive dominion and a kingdom. He is making all the preparations to come back to rule over the entire world with God'skin gdom
基督作神
Christ as the Companion
受苦子民的同伴
OF GOD'S SUFFERING PEOPLE
11当基督正在豫备，带著国度回来时，祂也是神受苦子民的同伴。（三～25。）因著不正确的政权，神的子民是在『火窑』里，然而基督与他们同在。
11While Christ is preparing to come back with the kingdom, He is also the Companion of God's suffering people (3:23-25). Because of the wrong 23 government, God'sp eople are in the "furnace," yet Christ is with them.
基督的超越
CHRIST IN HIS EXCELLENCY
12不仅如此，十章四至九节启示了基督的超越。基督的每一部分都是超越、宝贵的。祂是全宇宙中的超越者，这超越者是神经纶的中心与普及。基督藉著神选民的环境，
12Furthermore, 10:4-9 reveals Christ in His excellency. Every part of Christ is excellent and precious. He is the excellent One in the whole universe. This excellent One is the centrality and universality of God'secon o my. CHRIST BECOMING THE CENTRALITY AND UNIVERSALITY
成为他们的中心与普及
OF GOD'SELECT THROUGH THEIR ENVIRONMENT
13但以理书也启示基督藉著神选民的环境，成为他们的中心与普及。藉著列国作环境，神在要来的日子里，至终要使基督成为以色列的中心与普及。今天这原则对我们也是一样。在现今这奥秘时代，（这是但以理书所没有启示的，）神正在使用环境，使基督成为我们的中心与普及。
13The book of Daniel also reveals that it is through their environment that Christ becomes the centrality and universality of God'select. Through the nations as the environment, in the coming days God will eventually make Christ the centrality and universality of Israel. The principle is the same with us today. In this present age of mystery, which is not revealed in Daniel, God is using the environment to make Christ the centrality and universality to us.
14我们不是简单的。一面，我们这些在基督里的信徒是神的选民；另一面，我们仍是旧造的一部分，这旧造包括了一些消极的事物，如但以理七章所描述的兽。我们是神的选民，需要基督组织到我们里面，作我们的中心与普及。然而，在我们里面的旧造有时是一只兽，有时又像尼布甲尼撒或敌基督，企图要打败、掳掠、据有并利用神的选民。因著我们是这样复杂，所以我们也需要作但以理，把我们的窗开向耶路撒冷，祷告要基督进来，把我们里面一切天然、属旧造的东西割断、了结。基督藉著祂两面的显现，成了我们的中心与普及。首先，祂来了结我们这些旧造，然后使我们成为新造，有新生的起头。第二，祂要来清理一切的兽。基于我们的文化和国籍，我们都有自己的兽。从世界某地来的有一种的兽，从另一个地方来的有另一种的兽。我们需要基督从神得著国度，并来砸碎一切的兽，然后成为一座大山，（这座大山包括了我们，）并充满全地作神的国。藉著了结我们，使我们有新生的起头，并砸碎我们里面一切的兽，基督就组织到我们里面，作我们的中心与普及。
14We are not simple. On the one hand, we, the believers in Christ, are God ' select; on the other hand, we are parts of the old creation, including such negative things as the beasts described in Daniel 7. As God'select, we need Christ to be wrought into us as our centrality and universality. However, the old creation in us is sometimes a beast and at other times a Nebuchadnezzar or an Antichrist seeking to defeat, capture, possess, and utilize God'select. Since we are complicated in this way, we also need to be a Daniel and open our windows toward Jerusalem and pray that Christ will come in to cut off, to terminate, everything in us that is natural and part of the old creation. Christ becomes our centrality and universality by His appearing in two aspects. First, He has come to terminate us as the old creation and then to germinate us as the new creation. Second, He will come to clear away all the beasts. Depending on our culture and nationality, we all have our own beasts. Those from one part of the world have one kind of beast, and those from another part have a different kind of beast. We need Christ to receive the kingdom from God and come to crush all the beasts and then to become a great mountain that comprises us and that fills the whole earth to be the kingdom of God. By terminating and germinating us and by crushing all the beasts in us, Christ is wrought into our being to become our centrality and universality.
但以理书中三件要紧的事－
THREE CRUCIAL MATTERS IN THE BOOK
神属天的掌权、基督的居首位、以及神子民的分
OF DANIEL—GOD'SHE AVEN LY RULE, THE PREEMINENCE OF CHRIST, AND THE PORTION OF GOD'SP EOPLE
15但以理书说到三件要紧的事：神属天的掌权、基督的居首位、以及神子民的分。在神的经纶里，神管理宇宙，为要成就祂的定旨。祂的定旨乃是要基督在凡事上居首位。所以，神的心意乃是要基督居首位。要使基督居首位，神需要一班子民。神若没有一班子民，就无法使基督成为居首位的。我们蒙神拣选作祂的子民，为叫基督居首位，我们乃是在神属天的掌权之下。就这件事来说，旧约和新约的原则都是一样的。在神属天的掌权下，万事互相效力叫我们得益处。（罗八28。）在我们个人的宇宙中所发生的事特别是这样。我们的宇宙包括我们自己、我们的家庭、以及召会。在我们的宇宙中，每一天都发生许多事，目的乃是要使基督居首位。我们需要看见这事，并顺服神属天的掌权。
15The book of Daniel covers three crucial matters: God'she aven ly rule, the preeminence of Christ, and the portion of God'sp eople. In His economy God administrates the universe in order to fulfill His purpose. His purpose is to give Christ the preeminence in all things. God ' sin tent i on, therefore, is that Christ should be preeminent. For Christ to be the preeminent One, God needs a people. Apart from God'shaving a people, there is no way for Christ to be made preeminent. As those who have been chosen by God to be His people for Christ's preeminence, we are under God'she aven ly rule. Concerning this, the principle is the same both in the Old Testament and in the New Testament. Under God ' she aven ly rule, everything is working together for our good (Rom. 8:28). This is especially true of the things in our personal universe. Our universe includes ourselves, our families, and the church. In our universe many things happen day by day for the purpose of making Christ preeminent. We need to realize this and be submissive to God'she aven ly rule.
16在四章二十六节，但以理对尼布甲尼撒说，『等你知道诸天掌权之后，你的国必定归你。』掌权的乃是诸天，不是尼布甲尼撒、古列、亚历山大大帝，或疾病、风暴、背叛。地是在属天行政的管治之下。诸天是为我们掌权，基督也是为著我们的。不仅如此，我们是在神为著基督的属天掌权之下。属天掌权的目的，是要完成神的选民，使基督得以居首位，就是使祂成为首先的－中心，并成为一切－普及。因著诸天在掌权，所以基督在我们一切的情况中，都与我们同在。我们病了，祂与我们同在；我们在风暴中，祂与我们同在。我能见证，在风暴和背叛当中，我们能享受祂的同在。我们都需要学知三件事：这个宇宙是在神的行政管理之下；神行政管理的心意，乃要使基督成为居首位的，使祂在凡事上得著首位；为著完成神的心意，我们这些神的子民，神的选民，必须与祂有最好的协调与合作。藉著我们的协调与合作，神就要完成祂永远的心意，使基督藉著诸天的掌权，成为居首位的。
16In 4:26 Daniel said to Nebuchadnezzar, "Your kingdom will be assured to you after you have come to know that the heavens do rule." It is the heavens that rule, not Nebuchadnezzar or Cyrus or Alexander the Great or illness or turmoil or rebellion. The earth is under the rule of a heavenly administration. The heavens rule for us, and Christ is for us. Furthermore, we are under God'she aven ly rule for Christ. The purpose of the heavenly ruling is to complete God'select so that Christ may be preeminent, that He may be the first—the centrality—and everything—the universality. Because the heavens rule, Christ is with us in all our situations. When we are sick, He is with us. When we are in turmoil, He is with us. I can testify that we can enjoy His presence in the midst of turmoil and rebellion. We all need to learn three things: that this universe is under God'sad ministration; that God'sin tent i on in His administration is to make Christ preeminent, to cause Him to have the first place in everything; and that for the accomplishment of God'sin tent i on, we, His people, His elect, must give Him the best coordination and cooperation. Through our coordination and cooperation, God will consummate His eternal intention to make Christ preeminent through the rule of the heavens