但以理书

Day 1

第1日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

Scriptural Reflection
Daniel 6:1–28

(1) Presumably, Darius (the Mede) must have subsequently been told of the writing on the wall, and also of who Daniel was and what he did. By this time, Daniel would be in his eighties or at least late seventies. However, Daniel still held a very important position, based not only on his exceptional past, but also on his continued  distinguishing and “exceptional qualities”. From the description in vv. 1-5,

a. Can you list what constituted his “exceptional qualities”?

b. Which of these qualities do you admire most?

c. Why?

(2) There were 120 satraps and 3 administrators. Why did these leaders pick on Daniel?

(3) How does 1 Peter 4:4 speak to Daniel’s situation?

(4) Did you have any similar encounter like that of Daniel?

(5) What further insight does v. 13 provide about their dislike about Daniel?

(6) What was the plan drawn up by these leaders to trap Daniel? Why would the king even entertain such an absurd idea which only lasted for 30 days?

(7) I believe Daniel would have been praying or conversing with God all the time, but to kneel down and pray (i.e. to cut out a specific time to pray) meant that he had developed a habit of praying three times a day:

a. Why would he set aside three times a day to pray, given his busy schedule as such an important official of the royal court? Do you think it was merely a ritual to him? Why or why not?

b. How would you compare your prayer-life to his?

c. How should you emulate him?

(8) Given the trap and that he was well aware of it:

a. What options were open to Daniel?

b. Which option did he choose?

c. Why?

(9) As Daniel was being thrown into the lions’ den, the king said to him, “May your God whom you serve continually rescue you”.

a. Was the king being sincere? Why or why not? (See vv. 14, 18 ,19, 20.)

b. What impact might the life of Daniel have on the king?

c. What impact does your life have on the people around you?

(10) How did God rescue Daniel and what reason did he give for God’s rescue?

(11) What was the fate of Daniel’s accusers?

(12) From the subsequent decree issued by the king, can you tell what he had learned about the God of Daniel?

(13) What is the main message to you today and how may you apply it to your life?

經文默想
但以理書6:1-28

在本年這最後八天我們會完成研讀舊約但以理書。請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

(1) 相信大利烏王一定會聽聞牆上劃字的神蹟，和但以理藉解字所說的預言和他多年的政績(相信當時但以理至少有七十歲了) 。這裡提到但以理被選立後顯出「美好的靈性/a superb spirit」。按第1-5節所載：

a. 如何看出他美好之處？

b. 其中那一樣是你最欣賞的？

c. 為什麼？

(2) 一共有120個總督和三個總長這麼多個官員，為何這些人特別要針對但以理？

(3) 但以理的情況與彼得前書4:4，有什麼關係？

(4) 你曾有與但以理所面對的相似經歷嗎？

(5) 他們在第13節對但以理的稱呼，可以給我們看到他們針對他的原因之一是什麼？

(6) 他們設什麼計謀陷害但以理？為何王竟會接受這荒謬，只通行三十天的建議？

(7) 我相信但以理是個不斷與神交通的人，但每天劃定三次跪下禱告，是需要刻意劃出時間，並是定意培養的習慣：

a. 身居要職的他，一定是非常的繁忙：為何仍要這樣作？是否只是外表的宗教禮儀，不可不作？真正的原因是什麼？

b. 你的禱告生命又如何？可以與他相比嗎？

c. 你可以從他身上學到什麼功課？

(8) 相信他知道那是為針對他而設的陷阱：

a. 他可有什麼選擇？

b. 他的選擇是什麼？

c. 為什麼？

(9) 當但以理被扔下獅子坑時，王說：「你所常事奉的神，祂必(或譯願祂)救你」：

a. 他說這話是出於真誠或是假意？(參6:14,18-20)

b. 你可以看到但以理的生命對王有什麼影響？

c. 你的生命對你旁邊的人有什麼影響？

(10) 神怎樣營救但以理？按他自己所言，原因是什麼？

(11) 設謀加害但以理者的終局如何？

(12) 從及後所出的諭旨，王從這事件對但以理的神有什麼認識？

(13) 請停下來思想今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？

Meditative Reflection
Marketplace Impact

“Now Daniel so distinguished himself among the administrators and the satraps by his exceptional qualities that the king planned to set him over the whole kingdom.” (Dan. 6:3)

Daniel was certainly a remarkable man. While we know him as a prophet, we sometimes forget that he was a full-time politician for the most part of his adult life.

It is also remarkable that as a politician, he did not only survive through successive changes of rulers but empires as well. In fact, not only did he survive, but he excelled throughout his career. The Bible attributes his success to his “exceptional qualities”. I believe the life of Daniel is a great encouragement to all Christians who seek to bear witness to the gospel in the marketplace.

1. Distinguished Intelligence:

The fact that he was chosen as a youth to be trained in the language and literature of the Babylonians bears witness to his intelligence and his potential (1:4).

2. Diligence:

While intelligence is a gift from God, Daniel did not rely only on his smartness, but he also demonstrated his diligence in learning and in the disposal of his duties to the point that no fault could be found in his “government affairs”. (6:4)

3. Life without compromise:

Even at his young age, he had learned to live a life of non-compromise. Fame, fortune and worldly success were not his goals. He understood that true success does not depend on what one achieved, but on what one becomes in the process. He was determined to live a life of purity before God, not to be defiled in any shape or form. (1:8)

4. A man of prayer:

The ultimate secret to his success in the marketplace lies in his relationship with God. In the “lion’s den” incident of chapter six, he has shown us that he had developed, as a lifestyle, a habit of drawing close to God through prayer — three times a day. We have to understand that as one of the most senior officials in the kingdom of Media-Persia, he had to be a very busy man. Cutting out time, three times a day, to kneel and pray, was not easy for him. He had to do it intentionally and he had to make it a priority. In later chapters, we also learn that fasting, praying and reading of scriptures indeed were marks of his life.

We all desire to make a difference for the Lord in our lives, and Daniel through his example has pointed us to the right path.

靈修默想小篇
職場上的見證

「因這但以理有美好的靈性，所以顯然超乎其餘的總長和總督，王又想立他治理通國。」(但6:3)

但以理確是一位難得的屬神的人。我們當然知道他是一位先知，但卻忘記了他也是位全職的政客和官員。

作為政客，他更在朝代的多次更換之中，穩立不動；不但能保存性命，更能得到執政君王的賞識。聖經告訴我們，原因是他有美好的靈性。但以理確是那些定意在職場上見證神的信徒的好榜樣：

1. 有聰明智慧：作為被擄的身份，竟然被選派到宮中受訓，已顯出他的聰明和潛質(1:4) ；

2. 勤奮：當然聰明智慧是神所賜的，但以理卻不是單靠自己的聰敏，乃是勤奮，作事忠心的人，以至在工作上全無過失(6:4) ；

3. 不作妥協：就是在年輕的時候，他已過著絕不妥協的生命，不為名利和世上的成功所左右。他明白到真正的成功與成就、財富無關，乃是在這些過程中，成為何等樣的人。他立了志，絕不讓自己被任何東西所玷污(1:8) ；

4. 禱告的人：他在職場上的成功是基於他與神的關係。在被扔在獅子坑的事上，我們看到他實在養成了藉著禱告常親近神的生命—培養好每天三次定規禱告的習慣。身居要職的但以理，一定有極繁忙的工作和壓力，能抽出時間，每天三次的跪下禱告，實在不易；是需要刻意和有所放棄的。在但以理書的下半部份，我們更看到禱告、禁食和讀經是他生命的標誌。

我們都希望自己能有力的為神作見證，但以理的榜樣實在是我們的指標。

Day 2

第2日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

Scriptural Reflection
Daniel 7:1–28

As a devotional study, we will not concern ourselves too much with all the debates regarding the identification of the world powers depicted by the beasts, but the dream obviously portrays human kingdoms and contrasts them to the Kingdom of Heaven that will finally come and destroy all human dominions; they also appear to be an elaboration of the dream of the statue interpreted by Daniel in chapter 2. (See Note 1 below and a table which sets, side by side, the main contents of the two dreams.)

7:2-14 is the vision

7:15-27 is the interpretation

(1) Let’s begin our study with the summary of the interpretation of the vision given by “one of those standing there” (likely referring to angels) (v.16) :

a. What do the four beasts represent according to v. 17?

b. How does it aid our understanding of the use of “four winds of heaven churning up the great sea” in v. 2?

c. What is the final outcome of the vision according to v.18? In particular, instead of human kings who rule, who will receive this eternal kingdom? What does “receive” mean?

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Let’s consider the four beasts, i.e. kingdoms that arise, which lead until the end of human dominion on this earth. (See Note 2.)

(2) Most commentators believe that the first beast, in fact, refers to Nebuchadnezzar:

a. How were Nebuchadnezzar’s wings being torn off by God in chapter 4?

b. How appropriate was the description that he was given a “heart of a man” after being humbled by God?

(3) In what way does this vision of a second beast being a bear echo the second kingdom seen in the dream of chapter two? (By the way, the raising of one side, obviously higher than the other side, seems to fit perfectly the divided kingdom under the Medo-Persian Kingdom in which Persia was the more dominant of the two.)

(4) What features are being ascribed to the third beast and what does “given the authority to rule” (v.6b) signify? (Note that its four heads appear to jive with the four-fold Greek Empire after the death of Alexander of the Great prophesied in 8:8, 22.)

(5) However, Daniel was most eager to learn more about the 4th beast:

a. How different is this beast from the others in terms of power and ruthlessness according to v. 7, v. 19 and v. 23?

b. What do the 10 horns represent? (v. 24)

c. The little horn that uproots the other three horns appears not to be part of the original ten horns. This little horn which is more imposing than the rest has eyes of a man and mouth that speaks boastfully:

  1. What might “eyes of a man” mean (in contrast with the heart of a man that the first beast has)?
  2. How boastful will this little horn be according to v. 25? What does it mean?
  3. What will this little horn do to the "saints”? Will the saints suffer in its hand? If so, for how long? (vv. 21, 25)
  4. What will be the end of this little horn? (v. 11)
  5. What will follow the end of this little horn?
  6. Based on these events given in the vision, do you think the prophecy concerning this little horn leading the fourth kingdom and then is thrown in the fire (vv. 10 and 11), has already taken place? Why or why not?

(6) In this vision, we are given one of the clearest pictures of the consummation of the heavenly kingdom in the Old Testament:

a. Why are thrones being set up?

b. How is God, the Ancient of Days, being described?

c. What might be the books that are opened before Him? (See Rev. 20:11-14.)

d. Who is this Son of Man in v. 13?

e. How will He come? (See Mk. 13:26, Matt. 24:30; 26:64, Acts 1:11, Rev. 1:7.)

f. How will He be worshipped? (See Rev. 7:9-12.)

g. How is His kingdom being described?

h. What will happen to you and me, the saints?

(7) Even (or perhaps, especially) after the interpretation given by the angel, Daniel was deeply troubled and his face even turned pale. Why?

(8) Are you troubled with the reading of this prophecy? Why or why not?

(9) What do you think is the reason that God has chosen to reveal to Daniel this vision?

(10) What do you think is the reason that God has chosen to reveal to us this vision?

(11) What is the main message to you today and how may you apply it to your life?

Note 1:

It might be helpful to set the two dreams (of chapters 2 and 7) side by side below:

Chapter 2:
Four Parts of the Statue

Chapter 7:
Four Beasts

The Golden Head (as Daniel explains, it is that of Babylon)

Lion like creature with eagle wings – wings torn, but stood like a human with a human heart

The Silver chest and arms — likely Media-Persia

Bear like creature – raised on one side

(i.e. two sided but unequal)

The Bronze belly and thigh — likely Greece

Leopard like creature with four bird wings

The Iron legs — likely Rome with its Eastern and Western Empires

Creature unlike the others — crushed, devoured and trampled victims

The feet and toes of mixed iron and clay: this is the less certain part which could depict the diversified rulers and dynasties that governed the Roman Empire or the various world powers

Same creature with ten horns; one little horn came up and uprooted 3 existing horns, with eyes of a man and a boastful mouth

Rock, not cut out by human hands, which sets up the kingdom that will never end

Son of Man given authority and everlasting dominion

Note 2:

The words, “shall rise” in v.17 tend to exclude Babylon as a kingdom represented by the first beast. However, I find this explanation by some scholars helpful in that

“The future [tense], shall rise, is rather…for the purpose of declaring that the vision represents, the development of the world power as a whole, as it would unfold itself in four successive phases; whereupon the angel so summarily interprets the vision to the prophet, that, dating from the time of their origin, he points out the first world-kingdom as arising along with the rest, notwithstanding that it had already come into existence, and only its last stages were in the future” (quoted from various sources by K & D, 648-9).

經文默想
但以理書7:1-28

請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

因為是靈修式讀經，我們不會花時間研究這眾多有關眾獸所預言的歷史應驗的辯論，但這夢確是論到世上霸權的興衰，並世上霸權終於消失，為神國所取代。這異象看來是第二章的夢更詳細的講解。可參下面註一的圖表：

7:2-14 是異象本身

7:15-27是異象的解釋

(1) 請先看「那侍立者」對這異象總意的講解：

a. 按第17節所言，這四獸代表什麼？

b. 這給我們對第2節的描述有什麼領會？

c. 按第18節所言，這異象所指出的終局是什麼？在世人的霸權終止時，那永遠的國會是什麼人所得？(註：「得」的原文是「領受」之意)

***********************************************

讓我們思想這四獸，即將要興起的四個王(國) —可參下面註二：

(2) 一般解經家都認為第一個獸是指尼布甲尼撒：

a. 在第四章中，他的「翅膀」怎樣被神拔去？

b. 因被神所謙卑之故，他「得了人心」是什麼意思？

(3) 第二獸與第二章的第二王有什麼相似之處？ (旁跨而坐是指一邊高過另外一邊之意：正是瑪代、波斯王國的寫照) 。

(4) 第三獸的特點包括什麼？(註：「得」的原文是「領受/given」之意—四頭，正是希臘王國在亞力山大死後一分為四的寫照，即是8:8, 22所預表。)

(5) 但以理似乎對第四獸最感興趣：

a. 按第7, 19和23節所描述，這獸與別獸有何分別？

b. 十角代表什麼？(7:24)

c. 那另起的小角把其中三角連根拔起：

i. 他有「像人的眼」是什麼意思？(與第一獸之有人的心有什麼分別？)

ii. 這獸向誰誇口？(7:25) 是什麼意思？

iii. 他怎樣對待聖民？維時多久？

iv. 他的終局是怎樣？

v. 他的終局將引進什麼？

vi. 按這些的描寫，你認為這小角和其終局已出現在歷史了嗎？為什麼？

(6) 這異象是舊約中有關神國的降臨最清楚的描寫之一：

a. 為什麼有寶座(眾數) 的設立？(7:9)

b. 這裡怎樣形容神，這位亙古常在者？

c. 這被展開的案卷(眾數) 是什麼書卷？(參啟20:11-14)

d. 第13節的「人子」是誰？

e. 祂是怎樣的降臨？(參可13:26；太24:30; 26:64；徒1:11和啟1:7)

f. 祂會怎樣被敬拜？(參和啟7:9-12)

g. 這裡怎樣形容祂的國？

h. 那時，聖民(包括你和我) 會怎樣？

(7) 為何聽到天使講解後，但以理驚惶變色？

(8) 你讀到這異象的講解後，是否也如此？為什麼？

(9) 為何神要向但以理顯示這異象？

(10) 為何神為我們留存這異象？

(11) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？

註一：以下是第二和七章異象主要內容的比較：

第二章之大像

第七章之四獸

金頭：以尼布甲尼撒作代表的巴比倫

有鷹翅的獅子：翅被拔後如人站、並得人心

銀胸與臂：瑪代、波斯

旁跨的熊

銅腹與腰：接續的希臘

有四鳥翅的豹

鐵的兩腿：似是東西羅馬

可怕、凶殘的第四獸

半泥半鐵的腳：分裂的羅馬帝國或及後所出的霸權

十角中三角為另一小角所勝：小角有人眼，說誇大話

非人手鑿的石頭擊毀像，建立永遠的國

人子得權，建立永遠國度

註二：「將要在世上興起」(7:17) 應否包括異象時已出現的巴比倫？以下一學者的解釋值得留意：「用將來式來論及世界主要霸權的演變是合宜的，恰好表達四個主要交接的環節。天使給但以理的講解是由開始的霸權講論，故此雖然這第一個國度已出現，但其結束仍屬將來的事」(K&D, 648-9)

Meditative Reflection
Reigning with Christ

“But the saints of the Most High will receive the kingdom and will possess it forever — yes, for ever and ever.” (Dan. 7:18 )

It is true that the Bible teaches humility and that Christ has come in gentleness and humbleness. As a result, time and again, we are told not to judge our brothers and sisters. However, when it comes to the final reign of Christ, we are told that we will reign with Christ (2 Tim. 2:12).

It will not just be the martyrs who will reign with Him (Rev. 20:4), for they certainly will, but “all those who have part in the first resurrection…they will be priests of God and of Christ and will reign with Him for a thousand years.” (Rev. 20:6)

This vision in Daniel 7 affirms this truth as Daniel sees the thrones (plural) being set in place and the Son of Man coming in the clouds, given authority, glory and sovereign power, and whose dominion is described as an everlasting dominion (Dan. 7:13-14).

Then repeatedly in the same vision, this everlasting kingdom is to be received by the saints of the Most High (Dan. 7:18, 22, 25 and 27). However, the emphasis in this vision is that the kingdom so received by the saints is an everlasting kingdom: “But the saints of the Most High will receive the kingdom and will possess it forever — yes, for ever and ever” (Dan. 7:18).

Yes, we are totally unworthy of it. But as saints who have been sanctified by the blood of our Savior and Lord, we will, indeed, reign with Christ. And as a result, the Apostle Paul also tells us that, together with Christ, we shall judge the (unbelieving) world and even the (fallen) angels (1 Co. 6:2-3).

The implication in 1 Corinthians is that we should not therefore take our brothers and sisters to secular courts, but settle our disputes within the church. And yet another implication of this glorious hope of ours is that we should not have a defeated mentality as we face opposition, ridicule and even martyrdom in this world. It is because we know in Christ, we do have the last word, and the last laugh!

靈修默想小篇
與基督一同作王

「然而，至高者的聖民，必要得國享受，直到永永遠遠。」 (但7:18)

聖經當然常常教導我們要學習謙卑，而主耶穌更是柔和謙卑的榜樣。聖經也多次教導我們不要論斷別人。當基督再來，完全掌管一切的時候，使徒保羅就告訴我們，信徒要與基督一同作王(提後2:12) 。

當然，啟示錄告訴我們為主殉道的固然會與基督一同作王(啟20:4) ，但「在頭一次復活有分的…必作神和基督的祭司，並要與基督一同作王一千年。」(啟20:6)

但以理書第七章所載的異象同證這真理：「我觀看見有寶座(眾數) 設立」(但7:9) ，而當那位「人子」駕雲降臨，得了權柄、榮耀和國度時，聖經告訴我們，祂的權柄是永遠的、祂的國是必不敗壞的(但7:13-14) 。

在同一個異象中，這個永遠的國度是至高者的聖民也必得的(7:18, 22, 25 & 27) 。這裡特別強調的是，聖民所得的國度是「直到永遠的」(7:18) 。

對，我們實在是不配的。但既然被稱為聖民，我們確已被我們的主和救主耶穌基督的寶血所洗淨，成為聖潔，並要與祂一同作王。不但如此，使徒保羅說，我們更要審判這個(不信的)世界和(墮落的) 天使(林前6:2, 3) 。

當然，保羅在哥林多前書說這些話，是要提醒我們不要讓信徒之間的紛爭，吵到世人的公堂上；但這無比榮耀的盼望更應使我們在受敵神勢力的逼迫和苦害中，不至灰心、喪膽，深知我們與基督將會一同作王，並審判這不信的世界。

Day 3

第3日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

Scriptural Reflection
Daniel 8:1–27

Again, as a devotional study, we will not bother too much with the debates surrounding the identity of each of the animals in this vision. However, the angel has made clear the meaning of a good part of the vision already,  and that it covers the period from the Medo-Persian empire onwards to the “distant future” (v.26). See chart below.

8:1-14: The Vision

8:15-26: The Interpretation

(1) Let’s consider this vision by first looking at what the angel, Gabriel, says about what it encompasses.

The vision concerns:

a. “the time of the end” (8:17)

b. “what will happen, later in the time of wrath” (8:19a)

c. "the appointed time of the end” (8:19b)

What do you understand as the “time of the end”, given the reading of the visions of chapters 2 and 7?

What do you understand as the time of wrath? (The wrath of God against the nations is a common theme in the Old Testament. There are so many references to it. Here is only a sample: Ps. 110:4-7; Isa. 63:3, 6; Zeph. 1:15, 18. But the best interpretation is given in Revelation — see 6:17; 11:18; 14:10, 19; 15:1, 7; 16:1, 19 and 19:15.)

(2) What might be the reason that Daniel was taken to the future capital of Persia, Susa to be shown this particular vision?

(3) Let’s consider the first animal which is a ram with two horns. The angel explains that it represents Media and Persia (8:20):

a. However, when did Daniel see this vision?

b. Do you understand why so many liberal scholars (and these days, Evangelical scholars included) have sought to date this book to the 2nd century B.C. and claim that it is likely written by someone purported to be Daniel?

(4) How strong was the first animal, the ram? How would he be destroyed by the second animal, the one-horn goat?

(5) How then can one explain why as strong as the ram was, it could be so destroyed?

(6) The prominent horn of the goat (which the angel specifies as Greece), is recognized by all scholars as Alexander the Great who “over a period of four years between 334 and 331 B.C…demolished the Persian empire and established an empire of his own, extending from Europe to India” (Goldingay, Daniel, 209).
However, he suddenly died of illness in 323 B.C. at the young age of 32. How does Alexander’s life fit into the vision in 8:5-8?

(7) After the death of Alexander at such a young age, there was no apparent successor and through a series of power struggles by the generals, the empire was effectively divided into four: Lysimachus (Thrace and Bithynia); Cassander (Macedonia and Greece); Seleucus (Syria, Babylonia and the eastern countries, as far as India) and Ptolemy (Egypt, Palestine and Arabia Petrea) — these are well attested by world history. How does this phase of history fit into the vision in 8:8 and 22?

(8) The main focus of this vision appears to be tied to the rise and fall of the little horn that follows. See chart in Note 2 below (and today’s meditative reflection article).

a. Why did Daniel feel appalled by the vision?

b. Given the vision of the little horn, what kind of picture is being depicted about “the time of the end”?

c. If you have read the Scripture passages about the wrath of God cited above, how would you prepare yourself to face the end time?

(9) What is the main message to you today and how may you apply it to your life?

Note 1:

It might be helpful to set the two visions (of chapters 7 and 8) side by side below:

Chapter 7: Four Beasts

Chapter 8: The Ram and the Goat

Lion like creature with eagle wings – wings torn, but stood like a human with a human heart— Babylonian Empire


Bear like creature – raised on one side- (i.e. two sided but unequal)— Media and Persia

Ram with two horns — charging west, north and south — Media and Persia

Leopard like creature with four bird wings — Greece

Goat with prominent horn from the west — Alexander the Great, but replaced by four prominent horns

Creature unlike the others — crushed, devoured and trampled victims


Same creature with ten horns; one little horn came up and uprooted 3 existing horns, with eyes of a man and a boastful mouth

Out of one came a small horn but grew in power to south, east & Beautiful Land — challenged starry host, set itself up as great as Prince of Host — daily sacrifice and saints given over to him for 2,300 (days?)

Son of Man given authority and everlasting dominion

Little horn destroyed not by human power

Note 2:

Since the little horn appears to be the focus of this vision, the following chart puts the vision and its interpretation by the angel side by side:


The Vision

Angel’s (partial) Explanation

Timing

Grew from four horns of goat, from small to strong

When rebels have become completely wicked

Who is he

From one of the four horns

A stern-faced king, master of intrigue

Coming to power


Not by his own power

His power

To south, to East, to Beautiful Land (i.e. Jerusalem)

Reached host of heavens

Threw and trampled some starry host to ground

Astounding devastation & success in whatever he does

Destroys mighty men & “holy people”

His deeds concerning God and His people

Set itself as great as the Prince of host

Took away daily sacrifice

Brought low the sanctuary (temple)

Host of saints and daily sacrifice given over to him

Threw truth to the ground

Takes his stand against the Prince of princes

Considers himself superior

Destroys many who feel secure

Causes deceit to prosper

Fate


Destroyed not by human power

Length of time

From its rise or from the stopping of daily sacrifice (not sure) to re-consecration of sanctuary = 2,300 evenings and mornings

It concerns the “distant future”

經文默想
但以理書8:1-27

請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

正如昨天一樣，因為是靈修式讀經，我們不會花時間研究眾多有關這些羊所預言的歷史應驗的辯論，但天使在此則有較清楚的交代。這異象是由瑪代、波斯時代，直到「後來許多的日子」。可參下面備註的圖表：

8:1-14 是異象本身

8:15-26是異象的解釋

(1) 讓我們先看看天使迦百列怎樣論到這異象：

a. 「這是關乎末後的異象」(8:17) ：按第二和七章的異象，「末後」是什麼?

b. 「惱怒臨完必有的事」(8:19上) ：「惱怒」是指著什麼說的？(神對外邦各國發惱怒「the wrath of God」是舊約常常提到的—參詩 110:4-7; 賽 63:3, 6; 番 1:15, 18。不過，更清楚的解釋則見啟6:17; 11:18; 14:10, 19; 15:1, 7; 16:1, 19 & 19:15)

c. 「關乎末後的定期」(8:19下) ：定期的意思是什麼？

(2) 為何要特別把但以理(在靈裡) 提到將來波斯國的京城—書珊呢？

(3) 異象所見第一隻動物是兩角的公綿羊。天使明說是代表瑪代和波斯的(8:20) ：

a. 但以理是在什麼政權下看見這異象的？

b. 你可以明白為何這麼多新派的學者(也包括現代不少福音派解經家) 堅持但以理書不是但以理寫，乃是主前二世紀時有人冒他的名，在這些事情發生後寫的？

(4) 這公綿羊有多強壯？為何會在那獨角公山羊面前站立不住？

(5) 這公山羊的非常角，按天使所言是希臘的頭一個王，他自然是亞歷山大了。他「在短短四年間(即主前334-331)…… 完全拆毀波斯王國，並建立自己的王國，由歐洲伸延至印度」(Goldingay, Daniel, 209) 。但他在主前323年突然死去，年僅32歲。他的歷史怎樣與8:5-8所言吻合？

(6) 亞歷山大死後，沒有繼後者，在連串的權力鬥爭後，他的王國被分為四：呂西馬古/Lysimachus (統治Thrace and Bithynia，即小亞細亞一帶); 加山得/Cassander (統治馬其頓和希臘); 西流基/Seleucus (統治敍利亞、巴比倫和近東一帶，遠至印度) 及多利買/ Ptolemy (統治埃及、巴勒斯坦和亞拉伯一帶) ：這段世界史怎樣與8:8-22所言吻合？

(7) 這異象主要的重點似是與那小角興衰有關：詳解請參閱下面註二和今天的靈修默想小篇：

a. 為何但以理因這異象驚奇(或譯震驚)？

b. 按對這小角的預言，「末後」將會是一段什麼的時期？

c. 如果你有機會參閱上述所引有關神的憤怒的經文，你當怎樣預備自己面對這末期？

(8) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？

註一：下圖把第七和八章異象主要的內容並列：

第七章之四獸

第八章的羊

有鷹翅的獅子：翅被拔後如人站、並得人心—巴比倫

旁跨的熊—瑪代、波斯

雙角的公綿羊

有四鳥翅的豹—希臘

有非常角的公山羊—卻一分為四

可怕、凶殘的第四獸

十角中三角為另一小角所勝：小角有人眼，說誇大話

小角漸強、向榮美地、拋落、踐踏天象星宿、自高及天象之君—除掉燔祭、毀聖所—聖民交付給他2,300日

人子得權，立永遠國度

小角終非因人手被滅

註二：小角既是異象的主要人物，請看下圖把異象有關他的主要內容和天使的解釋並列：

異象

天部份的講論

出現的時間

出自公山羊之四非常角—由小漸強

當犯法的人罪惡滿盈

他是誰

四角之一角中長出來

面貌兇惡、用雙關語

權柄來源

不是因自己能力

權勢的伸張

向南、向東、向榮美地；高及天象、拋落並踐踏星宿

行非常的毀滅、順利、任意、滅有能力者和坦然無備者

與神和聖民有關的作為

自高以天象之君、除去燔祭、毀壞聖所、軍旅(指聖民？) 和常獻祭被交付他、將真理拋在地上

攻擊萬君之君、

毀滅聖民、

用權術成就詭計

終局

非因人手而滅亡

時限

由他除掉常獻祭到潔淨聖所=2,300日

關乎後來許多的日子

Meditative Reflection
Predictive Prophecy

“Out of one of them came another horn, which started small…It set itself up to be as great as the Prince of the host; it took away the daily sacrifice from Him and the place of His sanctuary was brought low.” (Dan. 8:9, 11)

Scholars in general identify this little horn as Antiochus Epiphanes (Antiochus IV) in that

a. He came from the Seleucid empire being the son of King Antiochus III, but he was not as a legitimate heir (therefore small and insignificant);

b. He seized the throne by tricking King Eumenes II of Pergamum to help him;

c. In 167 B.C., he returned from his campaign in Egypt and attacked the rebelling Jews in Jerusalem, killing many of them — “a massacre of young and old…women and children…virgins and infants. In the space of three days, 80,000 were lost…” (II Maccabees 5:11-14)

d. Siding with Hellenized Jews, he outlawed Jewish religious rites and traditions, including Sabbath, circumcision and sacrifices to Yahweh;

e. He desecrated the sanctuary by instituting the worship of Zeus, the Greek god, and rumored to have offered pigs on the altar;

f. He died of a disease in 164 B.C.

As much as the vision does point to Antiochus IV, he is only “a type for the duration of the oppression of the last enemy of the church of the Lord at the end of the days” (K&D, 696) in that

- Antiochus was not really that powerful;

- He did desecrate the temple and cause the daily sacrifices to cease, but he never claimed himself as God. Instead, he ordered the Jews to worship the Greek god, Zeus;

- However, no matter how one interprets the 2,300 evenings and mornings (many try to divide this by half to come up with 1150 days) , or counts the period mentioned by the angel (from the rise of Antiochus or his stopping of the sacrifices to the restoration by the Maccabees), one cannot match the 1,150 or 2,300 days;

- And his death does not lead to “the end” or the “time of wrath” on which Revelation elaborates at the end of 1st century A.D.; and

- The angel ends his interpretation referring particularly to the portion of the vision concerning the “evenings and mornings” as “the distant future”.

I am afraid, the effort to date the Book of Daniel to 2nd century B.C. and to manipulate the historical events surrounding Antiochus IV to fit all the prophecies spoken of the little horn is based on unbelief regarding predictive prophecy — i.e. that the Word of God can accurately predict future events to their minute details.

靈修默想小篇
預言的真確

「四角之中有一角長出一個小角，向南、向東、向榮美之地，漸漸成為強大。他漸漸強大， 高及天象，將些天象和星宿拋落在地，用腳踐踏。並且他自高自大，以為高及天象之君； 除掉常獻給君的燔祭，毀壞君的聖所。」 (但8:9, 11)

一般解經家認為安提阿古四世正是這預言中的小角，因為

1. 他原是弱小，是北國安提阿古三世的弟弟，沒有承繼權的；

2. 他用詭計藉扶立侄兒作藉口而篡位；

3. 主前167年，他率軍由埃及回巴勒斯坦地，特要平息耶路撒冷的動亂，趁機屠殺猶太人，不論老、幼或婦女，甚至是嬰孩。馬加比書告訴我們，他在三天之內，一共殺死了八萬多人(馬加比後書5:11-14) 。

4. 他更得小撮的希臘化的猶太人所助，把摩西律法廢掉、禁止守安息日和割禮等猶太人宗教的習俗，更停止了獻祭；

5. 他更將聖殿改為獻祭給希臘的神Zeus，污褻了聖所。

6. 他在主前164年病逝。

雖然這裡的預言確有部份是論到安提阿古四世，也是準確的應驗了；但他只是這「敵基督」的預表：

- 一方面，他不是真的這樣有權勢，他的統治是限於他在鈙利亞的領土，雖然也曾短暫的管轄南國埃及地；

- 他雖然停了耶和華殿的獻祭和污褻聖殿，他卻沒有自稱為神，他敬拜希臘的Zeus；

- 至於這異象論到2,300日，不論是怎樣的算—有說是指2,300次的早、晚祭，故此該算為1,150；有說是該由安提阿古四世得國開始算，而非獻祭的停止—不論是怎樣的算，也完全不符合他的歷史；

- 他的死亡也絕對沒有引至「末期」或神「憤怒期」—這些反而是在他死後二百多年後所寫的啟示錄有更詳細的預言。

- 我們也需留意使者的話：這異象是「關乎後來許多的日子」(8:26) 。

我總覺得，有些解經家努力的要把但以理書證實為主前第二世紀的著作，也勉強的認為這裡的終局已成就在安提阿古四世身上，恐怕真正的原因是他們不相信聖經真的是神的話，是能在極早之前，準確並詳細的把將要發生的世界歷史預早告訴我們。

Day 4

第4日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

Scriptural Reflection
Daniel 9:1–19

Since Daniel emphasized that this King Darius was a Mede by descent, he was most likely referring to Darius the Mede who took over the Babylonian kingdom in 5:31. The important point to note is that Daniel was moved to pray before the issue of the edict by the Persian King Cyrus for the return of the Jews to Jerusalem in 538 B.C.

(1) Why did the reading of the book of Jeremiah move Daniel to pray? (See Jer. 25:11 and 29:10, and consider the political situation indicated during the 1st year of Darius the Mede.)

(2) Have you ever been moved to pray by the reading of the Word of God?

(3) As he was moved to pray, we read that he did more than just pray. What else did he do and why?

(4) Vv. 4-6: Confession

a. As much as his prayer began with confession, it was prefaced by adoration: Why? How did he describe God?

b. What specific sins did he confess on behalf of his people?

(5) Vv. 7-11a: Their present plight

a. In drawing God’s attention to their present demise, what is the word being repeated by Daniel to highlight their plight?

b. Did he blame God for their shame?

c. On what basis did he find hope according to v.9?

(6) Vv. 11b-14: Judgment already written in the Law

a. Why were they without excuse?

b. How serious was God’s judgment? Was it really that serious?

c. Daniel said God did not hesitate with His judgment. Was it true? Why would Daniel say that?

(7) Vv. 15-16: Basis of Petition (I)

a. What particular thing(s) did Daniel draw God’s attention to in order to urge God to turn away from His anger?

b. Why would he ask God to do so in keeping with “all” His righteous acts?

(8) Vv. 17-19: Basis of Petition (II)

a. What particular thing(s) did Daniel draw God’s attention to in order to urge God to hear his prayer?

b. Why did Daniel dare to pray with such urgency?

c. Have you ever prayed like Daniel before?

d. Do you think God would be moved by his prayer? Why or why not?

(9) What is the main message to you today and how may you apply it to your life?

經文默想
但以理書9:1-19

請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

請留意，這大利烏應是5:31取代巴比倫的那位；但以理有感而禱告應是古列王下旨給猶太人回耶路撒冷重建聖殿(主前538年)之前：

(1) 為何但以理在這時候讀到耶利米的話，似有很大的感動而發出禱告？(參耶25:11; 29:10，並第1節所提到的政局)

(2) 你曾有因讀到神的話而被感動，以至發出禱告嗎？

(3) 他受到感動，不單是禱告，還作什麼呢？為什麼？

(4) 9:4-6: 認罪

a. 為何在認罪以先，他仍以讚美和敬拜為始？他對神作什麼的形容？

b. 他為以色列特別承認什麼的罪？

(5) 9:7-11上：現況

a. 他用什麼重複的字句向神陳述他們的現況？

b. 他有否因現況向神發出埋怨？

c. 從第9節我們可以看出他仍有盼望的原由嗎？

(6) 9:11下-14: 審判早已言明

a. 為何以色列人是咎由自取的？

b. 神的審判有多嚴厲？他是否言過其實？

(7) 9:15-16：求恩的基礎(一)

a. 求神轉離怒氣時，他特別提醒祂什麼？

b. 提醒神祂的「大仁」是可以理解的，但「大義/all His righteous acts」又如何？

(8) 9:17-19: 求恩的基礎(二)

a. 求神垂聽時，他特別提醒祂什麼？

b. 為何他要如此緊迫的祈求？

c. 你曾像但以理這樣迫切直求嗎？

d. 你以為神會因此聽祂的祈求嗎？

(9) 今日對你主要的提醒是什麼？你可以怎樣應用在自 己的生命中？

Meditative Reflection
Thy Kingdom Come!

“In the first year of Darius…I, Daniel, understood from the Scriptures, according to the word of the Lord given to Jeremiah the prophet that the desolation of Jerusalem would last seventy years. So I turned to the Lord God and pleaded with Him…” (Dan. 9:2-3)

No one really knows who this Darius the Mede was, but based on the fact that he was the one who took over the Belshazzar’s reign and that Daniel put his reign before that of Cyrus (6:28), he obviously pre-dated Cyrus. In other words, since it was in the first year of Darius that Daniel read the Book of Jeremiah and understood the promise for the return of God’s people from exile in 70 years, Cyrus had yet to give the edict for the return of God’s people to rebuild the temple in Jerusalem (Ezr. 1:1-3).

The fall of Babylon, in itself, was a very earth-moving event in history at the time. Daniel, with the various visions given to him, understood that God’s hand was behind such a significant power shift, from the Babylonians to the Medes and the Persians. But he saw this not just a shift in world power, but part of God’s timetable for his people.

In a way, he recognized what the Apostle Paul would make plain a few hundred years later, that “in all things God works for the good of those who love Him, to those who have been called according to His purpose.” (Rom. 8:28)

Therefore, upon the reading of the promises by God in the Book of Jeremiah,

“This whole country will become a desolate wasteland, and these nations will serve the king of Babylon seventy years.” (Jer. 25:11)

“When seventy years are completed for Babylon, I will come to you and fulfill my good promise to bring you back to this place.” (Jer. 29:10)

he was moved to pray, because Babylon was no more. It was time for God to honor His promise. It was time for God to act!

This reminds me of Simeon and Anna who, like Daniel, were looking forward to the fulfillment of God’s promise. Their praying and waiting paid off, as they were privileged to see with their own eyes “the consolation of Israel” (Lk. 2:25) and for Simeon (and likely Anna too) to hold the Savior in his arms (Lk. 2:28).

It has been more than 2½ millennia from the time of Daniel and more than 2 millennia from the birth of Christ. Today as we read the prophecies of Daniel and as we look at the constant shifts in world powers, may we be reminded that all these are pointing to the final consummation of our redemption, and may we, like Daniel, like Simeon, like Anna, be moved to pray, “Come, Lord Jesus” (Rev. 22:20).

靈修默想小篇
願祢的國降臨

「就是他(大利烏)在位第一年，我但以理從書上得知耶和華的話臨到先知耶利米，論耶路撒冷荒涼的年數，七十年為滿。我便禁食，披麻蒙灰，定意向主神祈禱懇求。」 (但9:2-3)

我們不大清楚這瑪代人大利烏究竟是誰，但他既是取代巴比倫伯沙撒的那位(5:30) ，就一定是在古列之前。換句話說，當但以理讀到耶利書有關神所應許的七十年時，古列尚未出命，使猶太可以回耶路撒冷重建聖殿(拉1:1-3)。

瑪代取代巴比倫已經是舉世震驚的事。但是藉著連串的異象，但以理知道這些都是在神的計劃和掌管之中；他知道這並非單單是人的政權的轉移，更是神對祂子民的計劃的一部份。這也是說，他像使徒保羅一樣知道：「萬事都互相效力，叫愛神的人得益處，就是按祂旨意被召的人」(羅8:28)

因此，當他讀到尼希米記的應許：「這 全 地 必 然 荒 涼 ， 令 人 驚 駭 。 這 些 國 民 要 服 事 巴 比 倫 王 七 十 年 」(25:11) 和「耶 和 華 如 此 說 ： 為 巴 比 倫 所 定 的 七 十 年 滿 了 以 後 ， 我 要 眷 顧 你 們 ， 向 你 們 成 就 我 的 恩 言 ， 使 你 們 仍 回 此 地」(29:10) ；他不禁向神懇求。因為巴比倫已不再存在了—是神不再遲延，成就應許的時刻了。

這叫我想起西面和亞拿。像但以理一樣，他們也是渴望神應許的成就。他們多年的禱告等候並沒有白費，甚至因而蒙特別的福氣，能目睹「以色列的安慰」；西面更能親手抱著嬰孩救主在懷中(路2:25-39) 。

但以理距今已有兩個半的千禧年，基督也降生超過二千年。今天我們一面的讀到但以理的預言，一面看到世上政權的變幻，讓我們同樣的曉得，這些都穩操在神的手中。世界史正邁向基督的再來，和我們身體得贖的末期。也讓我們像但以理，也像西面和亞拿一樣，產生懇切的禱告：「主耶穌阿，我願祢來」(啟22:20) 。

Day 5

第5日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

Scriptural Reflection
Daniel 9:20–27

(1) While he was praying, most likely in Babylon, why would he refer to the time of the “evening sacrifice”?

(2) What does the “swift flight” of Gabriel depict?

(3) Why was Daniel “highly esteemed”?

(4) Have you ever experienced God’s swift answer to your prayer? When was that?

(5) Instead of addressing the seventy years promised in the book of Jeremiah, Gabriel introduced him to a different set of prophetic time-table, that of the “seventy sevens”:

a. For whom is the time-table set?

b. Multiple purposes are being set for this time-table which include:

  1. To finish (or to seal up) transgression
  2. To put an end to sin
  3. To atone for wickedness
  4. To bring in everlasting righteousness
  5. To seal up (same word as used with "transgression" above) vision and prophecy, and
  6. To anoint the Most Holy Place (or the Most Holy One)

Given all the above, what does this time-table point to?

(6) While many modern commentators tend to shy away from identifying this prophecy with the return of Christ (as if they were afraid to be branded fundamentalists), the purposes laid down by the angel clearly points to the end time. However, any attempt to manipulate the prophesied time to fit into one’s bias concerning the end-time is not wise either.

From vv. 25-27:

a. List those items that by now we know for a fact that have taken place (which at least includes the command to restore and rebuild Jerusalem—likely referring to Cyrus’s decree of 538 B.C., the coming of the Anointed One—i.e. the Messiah, and His death)

b. List those predictions that will yet to come to pass (note that the "seventy sevens" may refer to weeks or some periods of time, or years).

c. What are the events that mark “the end”? (Note: Jesus clearly refers to Daniel’s words of “abomination that causes desolation” in Matt. 24:15. Therefore it is helpful to read Matt. 24:1-31 as Jesus gives greater details about the end.)

(7) What is the main message to you today and how may you apply it to your life?

經文默想
但以理書9:20-27

請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

(1) 但以理豈不是身在巴比倫作這禱告嗎，為何卻提到「獻晚祭的時候」？

(2) 加伯列為何要迅速飛來？

(3) 為何但以理是「大蒙眷愛」的？

(4) 神曾否「迅速」的回答你的禱告？你尚記得是什麼事情嗎？

(5) 加百列似不是回答但以理的「七十年」回歸的禱告，乃是告訴祂更重要的「七十個七」的定期：

a. 這「七十個七」是為誰設的定期？

b. 這定期的預言的目的是多方面的，包括：

i. 止住罪過

ii. 除淨罪惡

iii. 贖盡罪孽

iv. 引進永義

v. 封住(與止住同字) 異象和豫言和

vi. 膏至聖者

總合以上所言，這定期所指的是神的什麼計劃？

(6) 雖然眾多的現代學者不願直接承認這定期直指主的再來(好像怕被看為基要偏激份子) 。但是天使在第24節所言，是難有其他的解釋的。不過，我們當小心不要把這七十個七的定期，就自己的成見而強解。

請細讀 9:25-27：

a. 試列出至今已清楚成就了的事情；

b. 試列出尚未應驗的事情；

c. 列出最後的「七」要發生的事情(參太24:1-31，特別留意24:15) 。

(7) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？

Meditative Reflection
The Seventy Sevens

“Seventy sevens (weeks) are decreed for your people and your holy city to finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the Most Holy.” (Dan. 9:24)

Whether one believes in predictive prophecy or not, the vision that Gabriel reveals to Daniel during his time of prayer definitely refers to the end time when God establishes His reign through the Messiah. The purposes given by the angel make it absolutely clear — whether it is to finish transgression, to put an end to sin, to atone for wickedness or to bring in everlasting righteousness — it points to the finished work of Christ on the cross.

However, the consummation of His work of redemption still awaits His coming again upon which all visions and prophecies will find their fulfillment (which is the meaning of the infinitive, to seal up).

And the anointing of the Most Holy points to the enthronement upon His receiving “authority, glory, and sovereign power” envisioned in 7:14.

I really cannot see that the appearance and death of Antiochus IV has much to do with this final defeat of all world powers and the reception of this heavenly, everlasting kingdom by Christ and the saints.

As to the meaning of the “seventy sevens”, I side with many conservative interpreters to understand it as “years”, but I do not wish to “force” its interpretation to fit any of the known periods of history.

However, it is true that if we take the time of the issuing of the decree to restore and rebuild Jerusalem (9:25) as the year of the return of Nehemiah to the city to begin the rebuilding work (which was 445 B.C.) and the cutting of the Anointed One as the death of Jesus (which was 31/33 A.D.**), and take into consideration the difference between the lunar year (which the seventy sevens appear to apply) and the solar year (which world history dating is based on), you will find that it does jive with the 483 years denoted by the seven plus sixty-two “sevens”*.

In any case, a specified time-table is certainly meant, and it does point to a time not fully fulfilled by the rise and death of Antioch IV.

*[69 x 7 x 360] is very close to [(445 + 31) x 365]

**In general, it is believed that the actual year of the birth of Christ should be 1 or 2 B.C.

靈修默想小篇
七十個七

「為你本國之民和你聖城，已經定了七十個七。要止住罪過，除淨罪惡，贖盡罪 ，引進永義，封住異象和預言，並膏至聖者 (但9:24)

不論你認為但以理書是何時寫的，天使加伯列在但以理禱告禁食時，給他明顯的異象，至終指向神藉著彌賽亞在末期建立永遠的國度是不用置疑的事。使者極清楚的指出這些預言所要成就的—不論是止 住 罪 過 ， 除 淨 罪 惡 ， 贖 盡 罪 孽 ， 引 進 永 義—都指向基督在十字架上所成就的工作！

不過，祂永遠國度的降臨，與我們身體得贖之日，仍有待祂第二次的降臨，那時才是異象和預言止住之期(封住原文與止住同字，意思是得完成之意) 。而至聖者被膏相信是指7:14人子得「權柄，榮燿，國度」的時刻！

故此，安提阿古四世的興衰和死亡絕對沒有引至這些事蹟。

至於「七十個七」，我相信如大部份保守的解經家所言，是應以「年」計算；但卻不太堅持某一時段的應驗的解釋。不過，如果是由尼希米得王旨回耶路撒冷重建聖「城」開始計算(但9:25) ——那時是主前445年，一直到主耶穌，那受膏者在十字架上的被剪除來算(約主後31-33年)* ，也把猶太曆(360日為一年) 與世界史曆(365日為一年) 之分別算在內，那麼這時段是與六十九個七所代表的483年甚為接近了**。

無論怎樣，異象指出這此預言是有非常清楚的時限，必要不遲不早的應驗！

*一般都認為主降生的真正年份應是主前大概二年。

**[69 x 7 x 360] 非常接近[(445 + 31) x 365]

Day 6

第6日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

Scriptural Reflection
Daniel 10:1–21

The last three chapters deal with the vision given to Daniel concerning the affliction of his people on the part of the rulers of the world, until the consummation of the Kingdom of God.

(1) The timing of this vision is important.

a. Can you recall what happened in the first year of Cyrus (Ezr. 1)?

b. What happened to the project of the rebuilding of the temple by the 3rd year of Cyrus’ reign?

c. As an important figure both in the empire and among his own people, would Daniel be aware of the stalling of the project?

(2) What might be the reason for his mourning, especially fasting for three weeks? (It is true that the first month being Nisan coincides with the celebration of the Passover.)

(3) Who might this “man” be according to the glorious description ascribed to him and the fact that Daniel’s companion had to flee and he himself laid prostrate on the ground? (See Rev. 1:13-15 and the reaction of John.)

(4) What was the vision about according to v. 14?

(5) Why was it given to him in particular?

(6) According to v. 13, what actually happened during the time Daniel was fasting and praying?

(7) This vision gives us a glimpse of the spiritual warfare waged behind the earthly powers that work against God, His plan and His people:

a. Can you recall from your reading of Ezra and Nehemiah, what were the forces that sought to stop the rebuilding of the temple and the city of Jerusalem?

b. How did God use the various Persian kings to come to the aid of the people? (Ezr. 1:1-4; 6:3-12; 7:11-26; Neh. 2:9)

c. What can you learn about the spiritual warfare that takes place behind the struggles of world powers on earth?

(8) The “Book of Truth” appears to be a book about the history of the world. What is its implication on human history in that the book has already been written by God?

(9) What is the main message to you today and how may you apply it to your life?

經文默想
但以理書10:1-21

請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

最後這三章的異象是與但以理「本國之民」從列邦手中所受的災難，引進神國降臨有關：

(1) 請留意這異象賜下的時間：

a. 古列元年發生了什麼重要事件？(拉1)

b. 到了古列第三年(即見這異象之年) ，重建聖殿的工程出了什麼問題？

c. 作為波斯政要，也是以色列人中的表表者，但以理是否該聽到聖殿停工的消息？

(2) 但以理因何故要悲傷到禁食三星期？(正月亦適逢守逾越節的月份)

(3) 按這裡的形容，向但以理顯現的人可能是誰？(以至但以理要面伏於地，他的同伴戰兢而逃—可參啟示錄第一章，特別是1:13-15和約翰的反應)

(4) 按第14節所言，這異象是關乎什麼的？

(5) 為何這異象要向但以理顯示？

(6) 按第13節所言，當但以理禱告禁食三個星期時，天上同時發生什麼事情？是湊巧嗎？

(7) 這異象給我們稍為看到地上敵擋神和祂子民的權勢的背後，是有屬靈的爭戰在發生的：

a. 你能否記得在以斯拉和尼希米記，什麼引至聖殿和聖城重建工程的停頓？

b. 神在這些事情上怎樣使用波斯的君王來幫助神的子民？(參拉 1:1-4; 6:3-12; 7:11-26; 尼2:9)

c. 從這些事情上，你認識到什麼？

(8) 「真確書/Book of Truth」上記著的是什麼？世界歷史既早已記在書上，我們該怎樣面對今日變幻無窮的政局？

(9) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？

Meditative Reflection
Spiritual Warfare

“But the prince of the Persian kingdom resisted me twenty-one days. Then Michael, one of the chief princes came to help me, because I was detained there with the king of Persia.” (Dan. 10:13)

The final vision of Daniel was given to him as a response to the prayer of Daniel. This is how it was explained to him,

“Daniel, since the first day that you set your mind to gain understanding and to humble yourselves before your God, your words were heard and I have come in response to them” (Dan. 10:12).

This should give us great encouragement to know our prayers are not beating the air, but rather are heard in heaven.

But there is another dimension that is being revealed about prayers and that is when Daniel mourned, prayed and fasted for three weeks, there was a spiritual warfare being waged in the heavenly realm, because the one who spoke to Daniel (likely our Lord Jesus based on the description of His appearance in vv. 4-6 and the response of the companions of Daniel in v. 7) revealed to him that, “But the prince of the Persian kingdom resisted me twenty-one days.” (10:13)

This reminds us of the words of the Apostle Paul,

“For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.” (Eph. 6:12)

This is why, in urging us to put on the full armor of God, the Apostle Paul ends with these words,

“And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the Lord’s people” (Eph. 6:18).

While much of prayer is still a mystery to us, we should understand that our prayers are actually heard in heaven, and through prayers, we are participating in a spiritual warfare waged against the “rulers…authorities…powers…and…spiritual forces…of evil in the heavenly realms.”

靈修默想小篇
屬靈的爭戰

「但波斯國的魔君攔阻我二十一日。忽然有大君中的一位米迦勒來幫助我，我就停留在波斯諸王那裡。」(但10:13)

但以理所見最後的異象是神對他禱告的回應：「因 為 從 你 第 一 日 專 心 求 明 白 將 來 的 事 ， 又 在 你 神 面 前 刻 苦 己 心 ， 你 的 言 語 已 蒙 應 允 ； 我 是 因 你 的 言 語 而 來」(10:12) 。這應是你和我極大的鼓勵，知道我們的禱告，並非是在打空氣，乃是神在天上垂聽的。

同時，也給我們看到禱告與屬靈爭戰是有關的。正當但以理悲傷、禁食、禱告三個星期時，天空也同時出現了爭戰，正如那位向但以理說話的(按10:4-6對祂的形容和但以理同伴的反應，相信是主耶穌) 說：「但波斯的魔君攔阻我二十一日」(10:13) 。

這叫我們想起使徒保羅所告訴我們的：「因 我 們 並 不 是 與 屬 血 氣 的 爭 戰 ， 乃 是 與 那 些 執 政 的 、 掌 權 的 、 管 轄 這 幽 暗 世 界 的 ， 以 及 天 空 屬 靈 氣 的 惡 魔 爭 戰 。」(弗6:12)

因這原故，保羅提醒我們要穿上全副軍裝。在結束這軍裝的吩咐時，他提醒我們還要：

「靠著聖靈，隨時多方禱告祈求；並要在此儆醒不倦，為眾聖徒祈求」(弗6:18) 。

是的，我們對禱告這個奧秘尚有很多不了解之處，但我們卻可以肯定神實在是垂聽的；也知道我們藉著禱告參予跟那 些 執 政 的 、 掌 權 的 、 管 轄 這 幽 暗 世 界 的 ， 以 及 天 空 屬 靈 氣 的 惡 魔 爭 戰。

Day 7

第7日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

Scriptural Reflection
Daniel 11:1–45

The vision continues with a very short mention of the Persian empires and the divided empires after Alexander the Great—all these serve as transition to the main character “the king of the North” who desecrated the temple of God and put a stop to the worship of Yahweh. However, unlike modern scholars, Luther, Calvin and Jerome not only viewed him as a type of the Anti-Christ, but considered the final portion of the vision (i.e. 11:36-45) as prophecies directly about the Anti-Christ that have yet to be fulfilled. It is a very long vision, but the portion before v. 36 has been so accurately fulfilled to the point that many scholars refuse to believe that it is prophetic, but rather as history written afterwards. However, we believe that the Scripture is the revealed Word of God and there is no reason to doubt that God can and has revealed future historical events as written in His “Book of Truth” (10:21). May I suggest that as you read slowly each stage of the world's history as predicted, reflect on the amazing accuracy of the vision:

(1) Vv. 2-4: Rise and Fall of Persian kings and Alexander the Great

a. Why would the angel stress that he is telling the truth (v. 2)? How does it answer those who consider this as history written afterwards?

b. The four Persian kings after Cyrus would be

  • Cambyses (530-522)
  • Darius I (522-485)
  • Xerxes (486-465) and
  • Artaxerxes (465-424);
  • with Xerxes the one who invaded Greece.

c. The mighty king that follows is Alexander the Great upon whose death the empire is divided into four. The two kings that are most relevant to this vision are the king of the South (Ptolemy of Egypt) and the king of the North (Seleucus of Syria).

(2) Vv. 5-6: Rise of the King of the South (Ptolemy of Egypt)

a. Ptolemy allowed the fleeing Seleucus I to take refuge as one of his generals and later helped him retake his empire and became “the largest of the post-Alexander empires".

b. Ptolemy II (about 100 year later) married his daughter Berenice to Antiochus II only to be killed by Antiochus’ former wife

c. Notice how accurate these prophecies are!

(3) Vv. 7-10: Ptolemy III & Seleucus II

a. Berenice’s brother, Ptolemy III, rose to power and avenged his sister’s death and gained control of much of Syria.

b. Seleucus II succeeded Antiochus II, and was succeeded by Seleucus III and Antiochus III in the North (223-187). The latter recaptured much of the lost territory.

(4) Vv. 11-13: Ptolemy IV

a. Ptolemy IV engaged Antiochus III in war with a huge army — 70,000 infantry, 5,000 cavalry and 73 elephants - and killed over 14,000 men of Antiochus III (Polybius, Histories, 5.79)

b. Again, this prophecy is amazingly detailed and accurate.

(5) Vv. 14-19: Turmoil in Southern Kingdom

a. Within the Jewish community, it was a period of power struggles between the pro-Egypt (Hellenistic) Jews and the anti-Egypt (conservative) Jews.

b. Antiochus III regained his power in the next 14 years while Ptolemy III passed on and was succeeded by Ptolemy IV and V.

c. Antiochus III gave his daughter, Cleopatra, to Ptolemy V, hoping to solidify this powerful power but to no avail as Cleopatra stayed loyal to her husband and encouraged him to ally with Rome instead. (Note: this is Cleopatra I, not the famous Cleopatra IV of 69-30 B.C.)

d. Antiochus III attempted to invade Roman territories but failed and became a vassal of Rome. He was assassinated in 187 B.C.

e. Again, such prophecies are amazingly detailed and accurate.

(6) Vv. 20-24: Rise of the Infamous Antiochus IV

a. Seleucus IV succeeded Antiochus III but died in 175 B.C. and was succeeded by Antiochus IV, his younger brother.

b. Under the guise of protecting the young son of Seleucus IV, Antiochus seized the throne with the help of King of Pergamum.

c. He dealt deceitfully with the “covenant people” — although supported only by a small group of Hellenistic Jews, he basically abandoned the Law of Moses which was practiced as the local law in Judea from the time of Artaxerxes and affirmed even by Antiochus III, and made Jerusalem a Hellenistic city-state.

(7) Vv. 25-27: Dealing with Egypt

a. The Egyptian army that sought to recapture Palestine was defeated by Antiochus IV in 170 B.C. and he entered Egypt and captured Ptolemy VI.

b. Ptolemy VII was crowned king in the captured Ptolemy VI’s place which led to the alliance of Antiochus IV with his captive to help the latter regain his throne.

(8) Vv. 28-35: Desecration of the Holy City

a. However, the two Ptolemy kings reconciled and Antiochus IV’s attempt to invade Egypt was intercepted by a delegation from Rome and was ordered off the Egyptian territory — a turning point in history which marked the beginning of Roman dominion in the Hellenistic empire.

b. Conservative Jews heard a rumor of Antiochus’ death and started a rebellion only to be brutally put down. Then followed the cessation of daily sacrifice and all practices of Mosaic Law and the desecration of the temple by the worship of Zeus, the Greek god, inside it.

(9) Vv. 36-45: The prophecies about Anti-Christ

a. Modern scholars try to fit these prophecies also in the history of Antiochus IV, but the fact is he never exalted himself above every god — he worshipped Zeus, which was not unknown to his ancestor.

b. “But regarding the expedition not only are historians silent, but the supposition of such a thing stands in irreconcilable contradiction to the historical facts regarding the last undertaking of Antiochus” (K&D, 806)

c. Given the above, carefully consider this coming Anti-Christ:

  1. His arrogance (vv. 36-39)
  2. His military power (vv. 40-43), and
  3. His end.

(10) What is the main message of to you today and how may you apply it to your life?

經文默想
但以理書11:1-45

請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

這異象只簡單的論到波斯王國和分裂的希臘—這些記載似乎是在於用來引出那主要人物：就是那污褻聖地，停止祭祀的北方的王。馬丁路德、加爾文和柔來米，不像現代的解經者，他們看這異象的末段，即11:36-45，是直接指著敵基督而言，是尚未應驗的預言。這段長長的預言，特別是第36節之前的預言，極準確和詳盡的都應驗了，以至不少解經者拒絕相信是預言，而認為是事後寫的。如果我們相信聖經是神的啟示，那麼，為何不能相信神確按「真確書」(10:21) 把將來的世事向我們顯示呢？

讓我們逐段的細讀，看看每段的預言是怎樣奇妙的在歷史上應驗了：

(1) 11:2-4: 波斯和亞歷山大的興衰

a. 為何使者一開始就要強調這些是「真事」(11:2) ？

b. 古列之後的四王為Cambyses (530-522), 大利烏一世 (522-485), 薛西 (486-465) 和亞達薛西 (465-424); 薛西是攻擊希臘的那位；

c. 繼而興起的是亞歷山大；他死後的王國一分為四。與這異象有關的主要是南方埃及地的多利買王國和北方的西流基。

(2) 11:5-6：南方的王(埃及多利買)的興起

a. 多利羅收留逃亡的西流基，立他為將領之一；及後更助他復國，成為亞歷山大之後，四分國中之最強大的；

b. 大約100年後，多利羅二世把女兒Berenice給(南國)安提阿古二世為妻，但Berenice卻慘遭其前妻所殺；

c. 留意這些歷史的細節怎樣被預言和應驗！

(3) 11:7-10：多利買三世及西流基二世

a. Berenice的兄弟多利買三世得權，並為姊妹報仇，控制北國；

b. 安提阿古二世為西流基二世所承繼，繼而由西流基三世和安提阿古三世相繼作王。安提阿古三世在強盛時從北國手中收復失地。

(4) 11:11-13： 多利買四世

a. 多利買四世興大軍與安提阿古三世對抗：有七萬步兵、五千馬兵和73頭大象，並殺死超過一萬四千安提阿古三世的兵士；

b. 留意這些歷史的細節怎樣被預言和應驗！

(5) 11:14-19：南方王國的動亂

a. 在猶大地，希臘化、親埃及的猶太人與反對埃及的保守派猶太人相爭；

b. 安提阿古三世在跟著的14年中重建勢力，而多利買三世去世後，由多利買四世和五世相繼承繼；

c. 安提阿古三世把女兒(Cleopatra一世)給多利買五世為妻，以為可以使南國為他的附庸國，誰知女兒反向南國忠心，鼓勵丈夫與羅馬結盟；

d. 安提阿古三世欲征服羅馬，卻反成羅馬的附庸國。他在主前187年被刺殺身亡。

e. 留意這些歷史細節怎樣被預言和應驗！

(6) 11:20-24：安提阿古四世的興起

a. 西流基四世繼安提阿古三世作王；死後留下幼兒；

b. 他的弟弟藉故扶立侄兒作王，得別迦摩王相助篡位；

c. 他更以詭計待聖民，雖然只得小數人的擁護，卻成功的在猶大地停用自亞達薛西以來用作本地法的摩西律法。

(7) 11:25-27：與南方的王交手

a. 南方的王欲重奪巴勒斯坦地，卻為安提阿古四世在主前170年所敗。安提阿古四世繼而直攻埃及，擒拿了多利買六世；

b. 多利買七世因而繼位。但安提阿古四世卻助被擒的多利買六世重得王位。

(8) 11:28-35：污褻聖城

a. 誰知兩位多利買王重新修好。一怒之下，安提阿古四世要攻打埃及，卻為羅馬軍隊攔阻，不許他腳踏埃及領土；

b. 就在此時，耶路撒冷保守派誤信謠言，以為安提阿古四世死在戰場，趁機生亂。安提阿古四世回耶路撒冷平亂，屠殺猶太人，停止獻祭和摩西律法的條例，包括割禮和安息日，更污褻聖殿，改為敬拜希臘神靈的殿。

(9) 11:36-45：敵基督的預言

a. 不信派和現代學者多認定安提阿古四世已應驗了這裡的預言。但事實上，他沒有自稱為神，反而信奉希臘著名的Zeus神，也非他祖先未聞的神靈；

b. 歷史也沒有記載像這預言所說最後的戰役(K&D, 806)

c. 他既沒有完全應驗這裡的預言，敵基督就會另有其人：

i. 試看看這將出現的人是怎樣的狂傲 (11:36-39) ；

ii. 他權勢的厲害(11:40-43) 和

iii. 他的終局。

(10) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？

Meditative Reflection
Amazing Prophecies

“Now then, I tell you the truth.” (Dan. 11:2)

The more I read the prophecies of Daniel 11 in detail and compare them to world history, the more I have come to understand why so many scholars refuse to believe that they are predictive prophecies and why so many Evangelical scholars hesitate to endorse them as true prophecies foretold hundreds years beforehand. It is because they are so detailed and accurately fulfilled:

- Can you imagine the marrying by Ptolemy II of his daughter, Berenice, to Antiochus II as being foretold, and that it included that this attempted alliance failed? (Dan. 11:6)

- Again, another politically arranged marriage is foretold of Antiochus III, giving his daughter, Cleopatra I to Ptolemy V, and again it was not successful (Dan. 11:17);

- Then, the vision foretold of a huge army raised by the king of North in 11:13. In fact, Antioch III mustered 62,000 infantry, 6,000 cavalry and 102 elephants only to be matched by a similarly huge army of Ptolemy (see question (4) in Scriptural Reflection above);

- The details concerning the deceitful rise of Antiochus IV and his oppression of the covenant people and the cessation of sacrifice in the temple are equally detailed and amazing.

I am sure, the angel from the Lord knew that the contents of this vision would be very hard to accept by unbelieving scholars, but I am not sure if the equally skeptical views of many of the modern Evangelical are necessarily a surprise to him. Perhaps, they are not; as a result, he prefaced the revelation of this vision with these words, “Now then, I tell you the truth” (Dan. 11:2).

If we do not believe that these are prophetic words spoken before any of these historical events ever happened, we are calling the angel a liar. More importantly, how can we call the Scriptures the revealed Word of God?!

I believe, instead of greeting the fulfillment of these prophecies with skepticism, we should fall on our knees and worship.

靈修默想小篇
奇妙的預言

「現在我將真事指示你/Now then, I tell the truth。」(但11:2)

當我越仔細的把世界史與但以理書第十一章的預言比照的時候，我就更明白為什麼這麼多的解經家，甚至包括福音派的學者，不願意相信這些真正是預言，可以在尚未發生之事數百年前，把世界的歷史這樣準確、這樣詳細的說明：

- 連多利買二世欲鞏固勢力而把女兒嫁給安提阿古二世，結果卻失敗了也可以詳細準確的被預言出來？(11:6)

- 另外的一椿政治婚姻也是如此：就是安提阿古三世把女兒Cleopatra一世嫁給多利買五世，結果也是失敗(11:17) ；

- 還有異象提到北方王擺列大軍去攻擊南方王(11:13) 。歷史就記載安提阿古三世動62,000步兵、6,000馬兵和102只大象向南方王多利買開戰；

- 當然，安提阿古四世對聖民逼害和聖殿污褻也在異象中被詳述！

相信那天上使者在準備詳述這些預言時，早已料到這些「沒有可能」的反應，故此一開口就說：「現在我將真事指示你」(11:2)

故此，如果我們不相信這些是還未發生而預先被啟示出來的，我們不單是指天使在說謊話，我們根本就是不相信聖經是神的默示了。

其實當我們讀到這眾多的預言如此準確和詳細的應驗時，我們應有的態度不是去懷疑，乃是屈膝的敬拜神！

Day 8

第8日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

Scriptural Reflection
Daniel 12:1–13

This brings us to the  conclusion of the vision from chapter 10 to chapter 12 which was given in response to Daniel’s 3 weeks of fasting and praying, which he likely did for his people:

(1) As much as many critical commentaries tend to consider the first two verses as fulfilled in the time of the Maccabees and the severe Syrian oppression (circa 167 B.C.), how would you refute such a claim in light of the clear wordings of these two verses?

(2) How does Revelation 20:11-15 help in our interpretation of these two verses? (See also Jesus’ own words in Matt. 24:21.)

(3) Who are the wise mentioned in v. 3? (Refer to Matt. 25:1-13.) Who else are being mentioned as shining brightly as the sun? (See also Matt. 13:43.)

(4) V. 4 is a verse that lends itself to many interpretations, but Keil and Delitzsch’s version is preferred in that "to close up and seal (the words of the  scroll)" means to “guard tightly" lest it is misinterpreted. But given the angelic announcement in v. 9, it perhaps is best understood as a command to Daniel not to seek further understanding (“Go your way”), and allow the prophetic events to unfold by themselves when the time comes. But the fact has been that many have sought and studied the prophecies of the end-time throughout the ages. Martyn Lloyd-Jones sarcastically said that if one wanted to draw a crowd to increase the church attendance, preach about the end-time. Why is that the case? Is it good or bad?

(5) As much as the meaning of “a time, times and half a time” and the subsequent 1,290 days and 1,335 is subject to many interpretations, let’s at least consider:

a. Why did one of the messengers ask, “How long will it be?”(v.6)

b. Why would the reply include a very specific number of days?

(6) Based on the reply given in vv. 9-10, what, in essence, was Daniel’s question?

(7) How does Revelation 22:10-11 aid in our understanding of this reply to Daniel?

(8) What is the last word of the book of Daniel? What is this final message? How important is it (especially to you)?

經文默想
但以理書12:1-13

請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

我們來到回應但以理三個星期禁食禱告的異象之終結，也是但以理書的終結：

(1) 不少解經家也以這裡第1、2節的拯救已在主前167年的馬加比年代，即今天猶太人慶祝的光節(Hanukkah) 所應驗了。你可以就這兩節的內容作出什麼回應？

(2) 啟示錄20:11-15和馬太福音24:21可以怎樣幫助我們了解這兩節經文？

(3) 你以為第3節的智慧人是那些人？這裡更提到那一些人也必發光如星。 (可參太25: 1-13；13:43)

(4) 第4節亦有眾多不同的解釋，著名的舊約學者Keil and Delitzsch的提議是值得參考的。他們認為「隱藏、封閉」是保衛之意，免得被曲解。但按同章第9節天使重複「隱藏、封閉」這話，似與吩咐但以理「你且去」有關，意即叫但以理不要多問和解釋，讓這些預言按所定的時候自然揭露出來。事實上，在過去二千年來，真「有許多人，往來奔走」，要尋覓個中的解釋。上一代神的僕人 Martyn Lloyd-Jones曾說，如果我們要聚會人數增加，祇要講論「末世」就行。你認為他說得對嗎？這現像是好、還是壞？

(5) 雖然「一載、二載、半載」和1290及1335日的解釋亦是眾說紛紜的，但我們應思想的是：

a. 為何河邊的使者之一要問：「到幾時應驗呢？」

b. 為何答案包括了如此確定的數字？

(6) 按使者在第9-10節的回答，你可以了解但以理在第8節究竟想問什麼？

(7) 啟示錄22:10-11可以怎樣幫助我們明白使者在第9-10的回答是什麼意思？

(8) 但以理書最後的一句話是什麼？這句話是什麼意思？對你有什麼重要性？

(9) 今日我們已讀完整本但以理書，你可以總結列出三個對你最重要的提醒嗎？你可以怎樣應用在自己的生命中？

Meditative Reflection
Our Allotted Inheritance

“As for you, go your way till the end. You will rest and then at the end of the days you will rise to receive your allotted inheritance.” (Dan. 12:13)

It is said that the Book of Daniel is one of the most studied books in the Bible. However, I am afraid many have studied it with an obsession about the Endtime, i.e. mainly for the sake of satisfying their curiosity. To a certain extent, Daniel probably found it fascinating too. But his main concern was obviously the fate of his people and the city of God. In any case, instead of amplifying on the vision, the angel told him go his way and rest — meaning not be too anxious about the Endtime which is firmly in God’s hand, but rest in the assurance that he will receive his allotted inheritance.

Allow me to elaborate on inheritance which, by definition, is a gift, something that you now possess, passed on to you most likely by your parents.

In the Old Testament, inheritance often refers to the Promised Land, the land that the people of God were to inherit from the Lord, meaning it was not their land, but would now be given to them by God.

But the Promised Land ultimately is a sign pointing to a greater inheritance that God has meant for His people to possess, and this is revealed through the fact that the Levites would not share in any of the allotment in the Promised Land:

“The LORD said to Aaron, ‘You will have no inheritance in their land, nor will you have any share among them; I am your share and your inheritance among the Israelites.’” (Num. 18:20)

This charge to Aaron is extended to all Levites in 18:24.

As Hebrews 11 tells us that the men and women of faith in the Old Testament did understand this truth, thus they all lived as aliens and strangers on earth, and did not cling to their earthly dreams and possessions, but looked forward to the heavenly city where their true inheritance lies.

We have to admit that we seldom think of our heavenly inheritance, but put our hopes more on the spiritual promises on this life — praying more for things, even spiritual things of this life. This is why one of Paul’s greatest prayers for the church was that

“...the eyes of your heart may be enlightened in order that you may know the hope to which He has called you, the riches of His glorious inheritance in the saints” (Eph. 1:18)

What is that glorious inheritance? Summing up from various New Testament’s references, Francis Foulkes says,

“that is, its essential quality as life in God for ever.” (TNTC, Ephesians, 70)

I have to confess that I, too, need the enlightening of the eyes of my heart, so that I may know the riches of His glorious inheritance which is mine.

But how?

Albert Edward Day suggests that this is by “intimate fellowship with Him” which will enable us to gain “conscious communion with His greatness and love and holiness.” But he adds also that, “Sometimes events will do it.” By events, he means crises. But those who long to know the riches of His glorious inheritance would pray somewhat like Moses that, “Lord, by hook or by crook, show me Your glory.”

(By the way, hook or crook refers to the staff of a shepherd.)

靈修默想小篇
我們的基業

「你且去等候結局，因為你必安歇。到了末期，你必起來，享受你的福分(或譯基業)。」(但12:13)

有說但以理書是最被研究的聖經書卷，這是可以了解的。不過，恐怕不少信徒主要帶著好奇心來研讀，對世界末日有一種狂熱的心態。這是不健康的。當然，連但以理看到這異象，也引起他的激動，不但是好奇，更是關心自己子民和神殿的安危。當他再問使者：「這些事的結局是怎樣呢？」(12:8) ，使者並沒有再加以詳細的講解，反而叫他只管去，叫他安歇。意思是叫他不要過份的激動，因為末期是穩操在神的手中，他應安歇的等候享受他的「基業」。

基業是指由父母或其他人的手中轉到或傳到我們手中的產業，故此是禮物。

在舊約中，提到產業，主要是指到以色列人從神所得來的應許地。迦南地本不屬於他們的，是神賜給他們的。

但這應許地的賜予有更深一層的屬靈意思，用來表明神至終希望他們擁有更寶貴的產業。這是透過不賜給亞倫和利未人任何產業而表明出來的：

「耶和華對亞倫說：你在以色列人的境內不可有產業，在他們中間也不可有分。我就是你的分，是你的產業。」(民18:20) 及後在民數記18:24，同樣重複這應許給利未人。

希伯來書第十一章告訴我們，其實舊約的信心偉人們都明白這真理，故此他們所思念的不是屬地的應許，乃是天上的城，他們產業的所在。

我們當承認，我們甚少想念天上的產業，反而常常顧念地上的；連屬靈的追求，往往是今生短暫的應許。為這原故，保羅就這樣為教會祈求，求神「照明你們心中的眼睛，使你們知道他的恩召有何等指望，他在聖徒中得的基業有何等豐盛的榮耀。」 (弗1:18)

Francis Foulkes指出這基業不是指神的基業，乃是指我們的基業：「就是有神的生命直到永遠。」

我也得承認，我極需要聖靈開我心中的眼睛，使我知道我的基業有何等豐盛的榮耀。但如何心眼得開呢？

Albert Day指出那秘訣是在乎與神有緊密的團契，好使我們常感受到祂的偉大、慈愛和聖潔。他也說，有時惟有危機才能喚醒我們。

對那些愛慕和知道這基業有何等豐盛的榮耀者，摩西的禱告是他們的心聲：「求祢顯出祢的榮耀給我看。」(出33:18)

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