旧约 - 但以理书(Daniel)第1章

In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.
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.
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;
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.
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.
Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah:
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.
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.
Now God had brought Daniel into favour and tender love with the prince of the eunuchs.
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.
Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah,
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink.
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.
So he consented to them in this matter, and proved them ten days.
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.
Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse.
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.
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.
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.
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.
And Daniel continued even unto the first year of king Cyrus.
但以理书第一章   第 1 章 

  但 1:1-2> 飘流异地,落泊他乡,是因为人世间仍有兵灾战祸…… 

  1:1-2 但以理出生于约西亚时代中期(参王下 22 、 23 章),在犹大改革图新中长大。他可能听说过耶利米,在本书里也提到那位先知( 9:2 )。公元前 609 年,约西亚王在一场与埃及的战争中被杀。之后,犹大国又回复昔日与神背道而驰的生活。 

  公元前 605 年,尼布甲尼撒作巴比伦王。同年九月,他率兵入侵巴勒斯坦,围攻耶路撒冷,犹大沦为他的附庸国。为了显示其权威,尼布甲尼撒将许多耶路撒冷的能人智士和漂亮女子掳到巴比伦。但以理便是其中一员。 

  但 1:1-2> 侵略者统治异国的手段,无非是为了巩固一己的权势…… 

  1:1-2 当时巴比伦王尼布甲尼撒称霸世界,攻占各国,所向披靡,令人闻风丧胆。每当他征服一个国家,都把战败国中的富人和才智之士掳回巴比伦,让当地的穷人随意分占战败国的土地,此后平静度日(参王下 24:14 )。这做法使战败国的人民对巴比伦王朝忠心臣服,同时确保有稳定的人才来管理巴比伦王朝。 

  但 1:2> 为什么神会容许祂的子民陷身于茫茫的黑夜之中?神仍掌管一切吗? 

  1:2 神有时会让祂自己的工作受挫。在这例子中,巴比伦人侵入耶路撒冷的圣殿,将殿内用来敬拜神的器皿掠夺到他们的神庙里,来供养彼勒(也称玛尔杜克,是巴比伦众神之首)。爱主之人定会为此深感失望。当教会遭受破坏、分裂,因财政困难而关闭,或因丑闻而声誉受损时,我们会感到沮丧不已。我们虽然不知道神为什么会允许祂的教会遭遇这些灾难,但正如那些目睹圣殿遭亵渎的犹大人一样,我们定要相信神仍掌管着一切,并看护那些信靠祂的人。 

  但 1:4> 属神的人拥有面对一切环境变幻的气质,我的生命也能同样面对一切变迁吗? 

  1:4 巴比伦人的日常用语是亚兰语,而学术用语则是既古老又复杂的巴比伦语(即迦勒底语)。这些犹大青年学习的科目有数学、天文学、历史、科学和魔术。他们不仅天资聪颖,还严以律己,加上有正直的气节,使他们能很快地适应新环境。 

  但以理 

  但 1:7> 今天信徒面对的最严峻考验,岂不正是世俗的同化吗? 

  1:7 为了使但以理和他的三个同伴同化并融入巴比伦社会,尼布甲尼撒为他们改了名字。在希伯来语中,但以理是“神是我的审判者”的意思,他被改名为伯提沙撒,意为“彼勒保护他的生命”(彼勒是巴比伦众神之首)。哈拿尼雅是“主彰显恩典”的意思,他的新名字沙得拉意为“在阿古的统帅下”(阿古是巴比伦的月神)。米沙利意为“谁像神?”,他的新名米煞的大意是“谁像阿古?”。亚撒利亚在希伯来语中解作“主助我”,而他的新名亚伯尼歌则意为“尼歌的仆人”(尼歌,或称尼伯拿布,是学习与写作之神)。尼布甲尼撒企图令这几个青年人背弃自己的神而效忠巴比伦的众神。 

  但以理 

  但 1:8> 在严谨被视为固执,放松被视为灵活的时代中,持守圣洁真的不是一件容易的事…… 

  1:8 但以理拒食王膳,不是由于其中的肉食(比如猪肉)为犹太律法所禁止(参利 11 章);而是因他觉得接受王膳是走向依赖王赏赐的第一步。尽管身处在一个不信神的环境中,但以理仍坚守神的律法。 

  但 1:8> 持守信仰不单在于理智或情感,而更在于意志,我今天要下定什么决心? 

  1:8 “立志”是一个十分强烈的用词,表示坚持原则并付诸行动。但以理立志不玷污自己,表明他终生要做神所喜悦的事,不向周围的压力屈服。我们常会因受到周围的压力,而妥协降低自己的标准,混同世俗,随波逐流。仅仅敬慕神的道不足以抵挡诱惑和攻击,我们必须像但以理那样立志遵从神。 

  但 1:8> 抵抗诱惑的心志,不可能是遇事才立,而必须定于今天,故在此刻我决定了…… 

  1:8 若能深思自己当初的决志,遇到诱惑时便容易抵抗。但以理和同伴们早已决心忠于神的律法,因而在面对王膳的诱惑时,能毫不犹豫地坚守信仰。若不事前定下底线,到诱惑来临时便会陷入困境。所以要下决心选择忠于神,诱惑出现时我们就能胸有成竹地抵抗了。 

  但 1:9> 纵然今天不见动静,我是否相信万事背后仍有神的手在扶持? 

  1:9 神用祂无形的手、改变这个巴比伦太监长的心。藉这四位坚持信仰的青年,神应许祂的子民,在他们面对考验和试探时与他们同在(参诗 106:46 ;赛 43:2-5 ;林前 10:13 )。要坚守神的道,相信祂会用我们所不能察觉的方式保护我们。 

  但 1:10> 有时我要体谅他人心中的忧虑…… 

  1:10 服事尼布甲尼撒的下属稍不顺从便遭到处斩,那太监长因而为这样小的事担忧自己的性命。 

  但 1:12> 处理人际关系的最佳模式是“双赢”,从但以理身上你可以借鉴到吗? 

  1:12 通过巴比伦式的教育、改变名字或饮食习惯,巴比伦人设法要改变被掳犹大人的思想、效忠对象和生活方式。在不妥协的前提下,但以理想出一个办法,使他能在与神为敌的环境中仍可按照神的标准来生活。他机智地提出谈判和协商而不采取激进地反抗,建议试用简单的素菜和水来代替御赐的膳食和酒十天。这个聪明、实际的做法挽救了但以理和同伴们的生命。作为神的子民,我们也可以在不违背神律法的前提下作适当的调整以适应社会的文化。 

  但 1:17> 文化事业怎样成为福音的管道?我们的时代需要何种文化? 

  1:17 但以理和他的朋友们在新的文化中努力学习,以便工作上有最佳的表现。与此同时,他们坚持对神的忠诚,神也因此赐给他们智慧和才能。文化本身不一定是神的敌人,只要不违反神的旨意,文化也有助完成神的工作。我们追随神的人,也完全可以在我们的文化中起带头作用,但我们必须首先保证对神忠诚。 

  但 1:20> 但以理和同伴如何那样有聪明智慧?是脑子好?用功?…… 

  1:20 尼布甲尼撒任命但以理及其同伴为他的谋士。国王的谋士中有许多“术士和用法术的”,他们都是声称能预测未来的星相家。他们善于表达,使自己的信息听来很具权威,好像直接来自他们的诸神。然而,但以理和他的同伴不单有知识,还有神所赐的智慧和理解能力,国王因此喜欢他们远胜于他的术士和用法术的巫师。在我们为他人服务时,切不可自诩有神所赐的才智,只有把自己完全地交托给神,我们才会有真智慧。 

  但 1:20> 我很怕改变环境,总是不自在,如何适应呢…… 

  1:20 被掳的犹太人如何在陌生的文化和社会环境中求生存呢?他们学习新文化,努力工作,祷告寻求神的看顾及保持诚实正直的气节。在现实生活中,我们也会遇到种种的陌生环境,比如新的工作、新的学校或新的住所。当我们面对变化和新环境时,同样会觉得自己是个外来人。但是,我们可以遵循当年犹太人在巴比伦生存的原则,既能适应陌生的环境又不背离神的旨意。 

  但 1:21> 国王更换,但以理仍在位,他靠的是什么? 

  1:21 但以理是第一批被掳到巴比伦的犹太人。他在有生之年又看到第一批被掳犹太人在公元前 538 年回归耶路撒冷。在那些岁月里,他尊崇神,神也给他尊荣。任职巴比伦王的谋士期间,他当了神的代言人,向巴比伦王国说话。巴比伦是一个邪恶的国家,然而若没有但以理,情况可能会更糟。──《灵修版圣经注释》