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但以理书生命读经 · 第15篇

得胜之但以理的异象（四）关于以色列定命的异象（一）

The Visions of the Overcoming Daniel (4) The Vision Concerning the Destiny of Israel (1
1读经：但以理书十章一节至十一章一节。但以理在七至九章看见了一些异象之后，又在十一章看见关于以色列定命的异象。然而，在这个关于以色列之定命的异象之前，十章先给我们看见物质世界背后的属灵世界。我们要认识神的经纶，并认识在神的经纶里，基督是神行动的中心与普及，就需要看见物质事物后面的属灵事物。
1Scripture Reading: Dan. 10:1—11:1 After the visions seen by Daniel in chapters seven through nine, Daniel saw the vision concerning the destiny of Israel. However, before we are told of the vision Daniel saw concerning Israel's destiny in chapter eleven, chapter ten shows us the spiritual world behind the physical. For us to know God'secon o my and to know that in God'secon o my Christ is the centrality and universality of God's move, we need to see the spiritual things behind the physical
2我们在外面所看见的是物质的世界，但在物质世界的背后乃是属灵的世界。在属灵的世界里，基督是居首位的。所以十章首先题到祂。（4～9。）那里描述祂身穿细麻衣，腰束精金带，身体如水苍玉。（5～6。）在这个基督的异象之后，一位天使来告诉但以理，关于物质世界背后的事情。他告诉但以理说，他自己正与波斯国的魔君－一个背叛的灵－争战。他又告诉但以理，有另一个邪灵，就是希腊（雅完）的魔君；还有天使长米迦勒，他是为以色列争战的大君。这里至少说到四个灵。我们在五章看见伯沙撒如何荒淫放荡，玛代人大利乌如何在当天晚上来击败他，将他杀死。我们没有看11:1见有一个灵为大利乌争战。但以理十一章一节说，『并且我在玛代王大利乌元年，曾起来扶助他，使他坚强。』大利乌在年老时仍然强壮，因为这位天使起来扶助他，使他坚强。天使加强大利乌，使他能以击败巴比伦人，因为巴比伦帝国从神所受的托付已经完成了。伯沙撒死后，巴比伦帝国就成为玛代波斯帝国，好完成神另一个托付。
2What we see outwardly is the physical world, but behind the physical world is the spiritual. In the spiritual world Christ is the preeminent One. Therefore, in chapter ten He is mentioned first (vv. 4-9). He is described as wearing a linen robe, being girded with a golden girdle, and having a body like beryl (vv. 5-6). After this vision of Christ, an angelic messenger came to tell Daniel about the things behind the physical world. He told Daniel that he himself was fighting against the prince of the kingdom of Persia, a rebellious evil spirit. Then Daniel was told that there was another evil spirit, the prince of Greece (Javan). There was also the archangel Michael, who was a prince fighting for Israel. At least four spirits are covered here. In chapter five we saw how Belshazzar was indulging in debauchery and how in the same night Darius the Mede came to defeat him and kill him. We did not see that there was a spirit fighting for Darius. Daniel says, "I, in the first year of Darius the Mede, stood up to support and strengthen him." Darius was strong even as an old man because this heavenly messenger stood up to support him and strengthen him. The angelic messenger strengthened Darius to defeat the Babylonians because the Babylonian Empire's commission from God had been completed. With the death of Belshazzar, the Babylonian Empire became the empire of Medo-Persia to carry out another commission for God.
3玛代人大利乌是头一个征服巴比伦帝国的人。然而，按照但以理八章，公绵羊（表征波斯）有两角；后起的角要高过前面的角，这是指波斯王古列，他于两年之后，主前五三六年，兴起掌权。古列掌权的第一年，就出令释放所有以色列被掳的人，回到他们祖宗之地，重建圣殿。因为古列扶助他们、供应他们、并保謢他们，因此以赛亚说，古列是神的牧人，照顾神的百姓。（赛四四28。）
3Darius the Mede was the first one to conquer the Babylonian Empire. However, according to Daniel 8 a ram, signifying Persia, was seen with two horns. The second horn was higher than the first, referring to Cyrus the Persian who assumed power two years later in 536 B.C. In the first year of his reign, Cyrus issued a decree to release all the captives of Israel back to the land of their forefathers and to rebuild the temple. Because Cyrus supported them, supplied them, and protected them, Isaiah said that Cyrus was a shepherd of God to take care of God'sp eople (Isa. 44:28).
4表面看来，这些争战仅仅是但以理二章大人像所代表之人类政权的活动；实际上，乃是神在物质世界的背后管理著整个情形。我们来看但以理十章，以及十一章关于以色列定命的异象时，需要看见这点。
4Apparently, all of these struggles are merely the activities of human governments represented by the great human image in Daniel 2. Actually, God was behind the physical world managing the entire situation. This is what we need to see as we consider chapter ten of Daniel and the vision of Israel's destiny in chapter eleven
壹 见异象之年
I. THE YEAR OF THIS VISION
5『波斯王古列第三年，有话启示给称为伯提沙撒的但以理。』（十1上。）看见这异象之年，是波斯王古列第三年，约在主前五三四年，但以理八十七岁的时候。
5In the third year of Cyrus king of Persia a word was revealed to Daniel, who was named Belteshazzar" (10:1a). The third year of Cyrus, the king of Persia, the year of this vision, was about 534 B.C., when Daniel was eighty-seven years of age
贰 异象的主题
II. THE MAIN SUBJECT OF THE VISION
6关于以色列定命之异象的主题乃是大困苦。十章一节下半『困苦』一辞，原文指试炼、困苦、冲突、争战或军兵。这里是指神子民所受的大困苦。临到以色列的大困苦，是由于南方王和北方王之间的争战；南方指埃及，北方指叙利亚。叙利亚和埃及彼此争战时，总是在以色列境内作战，因为二王把以色列用作侵略对方的通道。这些战争对以色列人乃是困苦、试炼，尤以安提阿克以比凡尼所发动的战争为甚。这人是亚历山大大帝四个继承者之一的后裔，当时作叙利亚王；他是敌基督一个完全的豫表，是神差来给祂的选民一个真实的试炼，因为他们从被掳归回以后又败坏了。
6The main subject of the vision concerning the destiny of Israel is the great distress. The Hebrew word translated distress in 10:1b denotes trial, distress, conflict, warfare, or an army. Here it refers to a great distress suffered by God'sp eople. That distress came upon Israel from a war between the king of the south and the king of the north, referring to Egypt and Syria respectively. When Syria and Egypt fought each other, they waged war on Israel's land because it was used as a thoroughfare for the two kings to invade each other. These wars were a distress, a trial, to the children of Israel. This was especially true of the war that was waged by a descendant of one of the four successors of Alexander the Great who was at that time the king of Syria. This descendant, Antiochus Epiphanes, a full type of Antichrist, was a real trial sent by God to His chosen people, because they had become corrupt after their return from captivity
参 在解开异象之前
III. THE SCENE IN THE UNIVERSE
宇宙中的景象
BEFORE THE RELEASE OF THIS VISION
7但以理十章二节至十一章一节给我们看见，在解开这个异象之前宇宙中的景象－在物质世界背后的属灵世界。
7Daniel 10:2—11:1 shows us the scene in the universe— the spiritual world behind the physical—before the release of this vision
一 但以理定意要明白以色列的将来
A. Daniel Setting His Heart to Understand the Future of Israel
8但以理是地上的人，定意要明白以色列的将来，以色列的定命。（2～3，12。）他这样作有二十一日之久。
8Daniel, a man on the earth, set his heart to understand the future, the destiny, of Israel (vv. 2-3, 12). This he did for twenty-one days.
二 超越的基督向但以理显现
B. The Excellent Christ Appearing to Daniel
9那二十一日之后，但以理在十章四至九节，看见一个特别的异象。超越的基督，就是神在地上行动的中心与普及，向但以理显现，使他珍赏，叫他得安慰、鼓励、期望和坚定。神给但以理看见大困苦之前，先向他启示这几节所描述的超越的人。但以理可能不知道这人就是弥赛亚，但我相信但以理明白这一位就是主成为一个人。这人不仅是耶和华，更是耶和华成为人。在我们眼中，成为肉体发生在时间里一个特定的时候；但在神看来，只有事实，没有时间的元素。在宇宙中有一个事实，就是三一神成为人。这是马太福音和路加福音所启示的。但在创世记十八章，有三个人来到亚伯拉罕那里，三个当中有一个就是耶稣。祂成为人来访问亚伯拉罕。在但以理十章，这人向但以理显现。当祂成为人向亚伯拉罕显现时，祂是一个普通的人，没有甚么特征。然而，祂向但以理显现时，却带著许多奇妙的特征。这位超越的基督向但以理显现，使他珍赏，叫他得安慰、鼓励、期望和坚定。
9After those twenty-one days, Daniel saw a particular vision in 10:4-9. The excellent Christ, the centrality and universality of God's move on the earth, appeared to Daniel for his appreciation, consolation, encouragement, expectation, and stabilization. Before showing Daniel the great distress, God revealed to him the excellent man described in these verses. Daniel may not have known that this man was the Messiah, but I believe that Daniel understood that this One was the Lord as a man. That man was not only Jehovah but Jehovah becoming a man. In our eyes the incarnation took place at a definite point in time, whereas in God's view there is only the fact but no time element. In the universe there is the fact that the Triune God became a man. This is revealed in Matthew and Luke. But in Genesis 18 when three persons came to Abraham, there was one among the three who was Jesus. He came as a man to visit Abraham. In Daniel 10 this man appeared to Daniel. When He appeared as a man to Abraham, He was an ordinary man with no particular characteristics. However, He appeared to Daniel with many wonderful characteristics. This excellent Christ appeared to Daniel for his appreciation, consolation, encouragement, expectation, and stabilization
１ 在祂的祭司职任里
1. In His Priesthood
10首先，超越的基督是在祂的祭司职任里显现，照顾祂所拣选的人。（5上。）祂的祭司职任是由细麻衣所表征。祂向但以理显现时，不是穿著争战的军装，乃是穿著细麻衣，就是旧约祭司的衣服。在豫表里，细麻表征人性。基督身穿细麻衣，这事实表征祂的人性就是祂的祭司袍。在但以理十章里，基督自己，神的中心与普及，乃是祭司，照顾被掳中的以色列人。祂在人性里作祭司，照顾神被掳的子民。
10First, the excellent Christ appeared in His priesthood for taking care of His chosen people (v. 5a). His priesthood is signified by the linen robe. He appeared to Daniel not wearing armor for fighting but dressed in a linen robe, the Old Testament priestly garment. In typology, linen signifies humanity. The fact that Christ is clothed in linen signifies that His humanity is His priestly robe. At the time of Daniel 10, Christ Himself, God's centrality and universality, was a Priest taking care of the children of Israel in captivity. He is a Priest in His humanity taking care of God's captive people
２ 在祂作王的身分里
2. In His Kingship
11第二，基督向但以理显现，给他看见祂作王的身分（由精金带所表征），为要掌管万民。五节下半说，祂『腰束乌法精金带。』腰带是为著加强。基督的作王身分不是由麻所表征，乃是由精金所表征。祂的祭司职任是属人的，祂的作王身分是神圣的。
11Second, Christ appeared to Daniel in His kingship (signified by the golden girdle) for ruling over all the peoples. Verse 5b says that His " loins were girded with the fine gold of Uphaz." A girdle is for strengthening. Christ's kingship is signified not by linen but by gold. His priesthood is human, whereas His kingship is divine.
３ 在祂的宝贵和尊荣里
3. In His Preciousness and Dignity
12不仅如此，基督乃是在祂的宝贵和尊荣里显现，使人珍赏；这是由祂身体如水苍玉所表征。（6上。）这里『水苍玉』一辞，原文不易繙译；达秘译本用了『贵橄榄石』（Chrysolite）一辞。原文这辞可指一种蓝绿色或黄色的宝石。这表征基督在祂的具体化身里是神圣的（黄色），满了生命（绿色），并属天的（蓝色）。
12Furthermore, for His people's appreciation Christ appeared also in His preciousness and dignity as signified by His body being like beryl (v. 6a). The Hebrew word for beryl here is not easily translated. Darby uses the term chrysolite. The Hebrew word could refer to a bluish-green or yellow precious stone. This signifies that Christ in His embodiment is divine (yellow), full of life (green), and heavenly (blue
４ 在祂的光明里
4. In His Brightness
13不仅如此，基督乃是在祂的光明里显现，来光照人。祂的光明乃是由祂的面貌如闪电的样子所表征。（6中。）
13Furthermore, Christ appeared in His brightness for shining over the people. His brightness is signified by His face being like the appearance of lightning (v. 6b
５ 在祂光照的眼光里
5. In His Enlightening Sight
14基督光照的眼光，为要搜寻并审判，是由祂眼目如火把所表征。（6中。）
14Christ's enlightening sight for searching and judging is signified by His eyes being like torches of fire (v. 6c
６ 在祂工作行动的闪耀里
6. In His Gleam in His Work and Moves
15基督也是在祂工作行动的闪耀里显现，受人试验并试验人。祂工作行动的闪耀，是由祂的手脚闪耀如同擦亮的铜所表征。（6下。）在豫表里，铜表征神的审判，使人明亮。神的审判是一种试炼。基督受神审判、试炼，而神的试炼和审判就使祂明亮如同擦亮的铜。这样一位基督一直受人的试验，并试验人。
15Christ also appeared in His gleam in His work and moves, tested by people and testing people. His gleam in His work and moves is signified by His arms and His feet being like the gleam of polished bronze (v. 6d). In typology, bronze signifies God's judgment, which makes people bright. God's judgment is a kind of trial. Christ was judged, tried, by God, and God'st ri a land judgment made Him bright like polished bronze. Such a Christ is the One who has been tested by others and who also tests others
７ 在祂刚强的说话里
7. In His Strong Speaking
16最后，基督在祂刚强的说话里向但以理显现，为要审判人。祂刚强的说话是由祂说话的声音如大众的声音所表征。（6末。）
16Finally, Christ appeared to Daniel in His strong speaking for judging people. His strong speaking is signified by the sound of His words being like the sound of a multitude (v. 6e
17但以理所看见的基督是这样的一位。祂是宝贵、有价值、完整并完全的。作为人，祂是神行动的中心与普及，以实施神的经纶。祂是非常宝贵、光明的一位，常在光照、照亮并试验人。作为祭司，祂在照顾我们；作为君王，祂在管理我们。祂是何等奇妙！
17The Christ whom Daniel saw was such a One. He is precious, valuable, complete, and perfect. As a man He is the very centrality and universality of God's move to carry out His economy. He is so precious, bright, shining, enlightening, and testing. As the Priest He is taking care of us, and as the King He is ruling over us. How wonderful He is!
18但以理不是用他物质的眼睛看见基督这异象。七节说，『这异象，惟有我但以理一人看见，同著我的人没有看见。』因为基督的异象是属灵的，不是物质的，所以只有但以理看见，那些依靠自己物质眼光的人就看不见。对于看见基督的异象，物质的眼光是无效的。因此，在属世之人的眼中，耶稣仅仅是个人。但我们在神的怜悯下，有属灵的眼光，就能看见基督是何等亲爱并宝贵。我们都需要看见但以理所看见的基督。愿我们都看见但以理十章超越之基督的异象。
18It was not with his physical eyes that Daniel saw this vision of Christ. Verse 7 says, "I, Daniel, alone saw the vision, for the men who were with me did not see the vision." Because the vision of Christ was spiritual, not physical, it was seen only by Daniel and not by those who relied on their physical sight. Concerning seeing the vision of Christ, the physical view avails nothing. For this reason, in the eyes of the worldly people, Jesus is merely a human being. But under God's mercy and with a spiritual view, we may see how dear and precious Christ is. We all need to see the Christ Daniel saw. May we all see the vision of the excellent Christ in chapter ten of Daniel
三 波斯国的魔君阻挡受差遣的天使
C. The Evil Prince of the Kingdom of Persia Withstanding the Sent Angelic Messenger
19接著关于基督是神行动中之宝贵者的异象，我们看见关于空中属灵争战的事。按照十至十七节，波斯国的魔君阻挡受差遣的天使（他可能是大君之一）二十一日。大君之一的米迦勒，来帮助受差的天使，他就留在波斯诸王那里。波斯国的魔君必定是一个邪恶的灵，一个跟随撒但背叛神的背叛天使，受撒但委派来帮助波斯。这邪恶的灵与受差的天使争战二十一日之久。这就是说，当但以理在这些日子祷告的时候，空中正进行著一个属灵的争战，就是两个灵之间的争战，一个灵属于撒但，另一个灵属于神。二者在争战，因为受差的天使（可能是加百列），受神差遣去回答但以理的祷告。米迦勒来帮助受差的天使。就如天使长米迦勒在犹大书九节那里争战；照样，他在但以理书这里也来争战。我们需要看见一个重点，就是在景物的背后正进行著属灵的争战，这争战不是物质的眼睛所看得见的。
19Following the vision concerning Christ as the precious One in God's move, we see something regarding the spiritual struggle in the air. According to verses 10 through 17, the evil prince of the kingdom of Persia withstood the sent angelic messenger, probably one of the chief princes, for twenty-one days. Michael, one of the chief princes, came to help the sent angelic messenger, and the sent messenger remained there with the kings of Persia. The evil prince of the kingdom of Persia must have been an evil spirit, a rebellious angel, who followed Satan in his rebellion against God and who was commissioned by Satan to help Persia. This evil spirit struggled against the sent angelic messenger for twenty- one days. This means that while Daniel was praying for all those days, a spiritual struggle was taking place in the air between two spirits, one belonging to Satan and the other belonging to God. They were fighting because the sent angelic messenger (he might have been Gabriel) had been sent by God in answer to Daniel'spray er. Michael came to help the sent angelic messenger. Just as the archangel Michael fought in Jude 9, so he came in to fight here in Daniel. The crucial point we need to see is that behind the scene a spiritual struggle, a struggle not seen with physical eyes, was taking place
四 天使要回去与波斯的魔君争战
D. The Angelic Messenger Returning to Fight with the Evil Prince of Persia
20十八至二十一节给我们看见更多关于景象背后属灵争战的事。天使要回去与波斯的魔君争战；而希腊的魔君那时必要来。除了以色列的君米迦勒以外，没有帮助天使抵挡这两魔君的。『米迦勒』这名的意思是：『谁像神？』
20In verses 18 through 21 we see more of the spiritual struggle behind the scene. The angelic messenger would return to fight with the evil prince of Persia. The evil prince of Greece was then about to come. No one would hold with the angelic messenger against these two evil princes except Michael, the prince of Israel. The name Michael means "Who is like God
五 天使曾起来扶助大利乌，使他坚强
E. The Angelic Messenger Standing Up to Support and Strengthen Darius
21在玛代人大利乌元年，天使曾起来扶助大利乌，使他坚强。（十一1。）大利乌得著这样的加强，就能以得国。但以理得著揭示，看见关于以色列之定命的异象以前，他先看见物质景象背后之属灵景象的异象。在这属灵的景象中，基督是居首位的。这景象也包括善与恶的灵，这些灵正在进行看不见的属灵争战。
21In the first year of Darius the Mede, the angelic messenger stood up to support and strengthen Darius (11:1). Darius was strengthened in this way in order to receive the kingdom. Before the vision concerning the destiny of Israel was unveiled to Daniel, he was given a vision of the spiritual scene that is behind the physical scene. In this spiritual scene Christ is preeminent. This scene also includes both good and evil spirits, spirits that are engaged in an invisible spiritual war.