总题：挪亚、但以理和约伯—在生命线上过得胜生活以成就神经纶的榜样
NOAH, DANIEL, AND JOB—PATTERNS OF LIVING AN OVERCOMING LIFE ON THE LINE OF LIFE TO FULFILL THE ECONOMY OF GOD

第三篇　得胜者的胜利，见于但以理和他的同伴
The Victory of the Overcomers Seen with Daniel and His Companions

晨兴 - 纲目 | 对照 | 听抄 - 目录

读经：但一～六

Scripture Reading: Dan. 1—6

壹　主恢复的原则可见于“但以理和他的同伴”（哈拿尼雅、米沙利和亚撒利雅），他们是得胜者，绝对与神是一，胜过撒但的诡计—但二13、17，参启十七14，太二二14：

I.　The principle of the Lord's recovery is seen with "Daniel and his companions" (Hananiah, Mishael, and Azariah), as overcomers who were absolutely one with God in their victory over Satan's devices—Dan. 2:13, 17; cf. Rev. 17:14; Matt. 22:14:

一　尼布甲尼撒在他对但以理及其同伴所施那属鬼魔的试诱中，将原来指明他们是属于神的名字，改为使他们与偶像成为一的名字—但一6～7。

A.　In his devilish tempting of Daniel and his companions, Nebuchadnezzar changed their names, which indicated that they belonged to God, to names that made them one with idols—Dan. 1:6-7.

二　但以理这名，意思是“神是我的审判者”，被改为伯提沙撒，意思是“彼勒的王子”，或“彼勒所宠爱的”—赛四六1。

B.　The name Daniel, meaning "God is my Judge," was changed to Belteshazzar, meaning "the prince of Bel," or "the favorite of Bel"—Isa. 46:1.

三　哈拿尼雅这名，意思是“耶和华曾以恩慈赐与”，或“蒙耶和华恩宠”，被改为沙得拉，意思是“蒙日神光照”。

C.　The name Hananiah, meaning "Jah has graciously given," or "favored of Jah," was changed to Shadrach, meaning "enlightened by the sun god."

四　米沙利这名，意思是“谁是神所是的”，被改为米煞，意思是“谁能像女神煞克”。

D.　The name Mishael, meaning "Who is what God is?" was changed to Meshach, meaning "Who can be like the goddess Shach?"

五　亚撒利雅这名，意思是“耶和华曾帮助”，被改为亚伯尼歌，意思是“火神尼歌的忠仆”。

E.　The name Azariah, meaning "Jah has helped," was changed to Abed-nego, meaning "the faithful servant of the fire god Nego."

贰　但以理和他的同伴胜过属鬼的饮食—但一：

II.　Daniel and his companions were victorious over the demonic diet—Dan. 1:

一　尼布甲尼撒那属鬼魔的试诱，首先引诱神失败的选民中四个卓越的年轻后裔，就是但以理和他的三个同伴，要使他们有分于王不洁的食物，就是献给偶像的食物，而受玷污。

A.　Nebuchadnezzar's devilish temptation was first to seduce the four brilliant young descendants of God's defeated elect, Daniel and his three companions, to be defiled by partaking of his unclean food, food offered to idols.

二　但以理和他的同伴若吃那些食物，就是接受玷污，接受偶像，因而与撒但成为一—参林前十19～21。

B.　For Daniel and his companions to eat that food would have been to take in the defilement, to take in the idols, and thus to become one with Satan—cf. 1 Cor. 10:19-21.

三　当但以理和他的同伴拒绝吃尼布甲尼撒不洁的食物，而拣选吃蔬菜时（但一8～16），原则上，他们就是拒绝善恶知识树（参创三1～6），而接受生命树，使他们与神成为一（参二9、16～17）。

C.　When Daniel and his companions refused to eat Nebuchadnezzar's unclean food and chose instead to eat vegetables (Dan. 1:8-16), in principle they rejected the tree of the knowledge of good and evil (cf. Gen. 3:1-6) and took the tree of life, which caused them to be one with God (cf. 2:9, 16-17).

四　主的恢复乃是恢复吃耶稣，为着建造召会—9、16～17节，启二7、17，三20。

D.　The Lord's recovery is the recovery of the eating of Jesus for the building up of the church—vv. 9, 16-17; Rev. 2:7, 17; 3:20.

五　我们能借着吃主的话，并借着谨慎接触那清心呼求主的人，且同他们在一起，而吃耶稣—耶十五16，提后二22，林前十五33，箴十三20。

E.　We can eat Jesus by eating His words and by being careful to contact and be with those who call on Him out of a pure heart—Jer. 15:16; 2 Tim. 2:22; 1 Cor. 15:33; Prov. 13:20.

叁　但以理和他的同伴胜过那阻止人看见那大人像以及那砸人的石头（就是人类历史中的神圣历史）之鬼魔的蒙蔽—但二：

III.　Daniel and his companions were victorious over the devilish blinding that prevents people from seeing the great human image and the crushing stone as the divine history within human history—Dan. 2:

一　团体的基督（石头和山），也就是新郎和新妇，有神的气之团体的属神之人，要用祂口中的气，就是剑，砸碎并击杀敌基督和他的军队—34～35、44～45节，帖后二8，启十九11～21，创十一4～9，参赛三三22。

A.　The corporate Christ as the stone and the mountain, the Bridegroom with His bride, the corporate man of God with the breath of God, will crush and slay Antichrist and his armies by the breath, the sword, of His mouth—vv. 34-35, 44-45; 2 Thes. 2:8; Rev. 19:11-21; Gen. 11:4-9; cf. Isa. 33:22.

二　基督是神建筑的宝贵活石、基石、房角石和顶石，以祂自己的宝贵灌注我们，好把我们变化为宝贵的活石，为着祂的建造—彼前二4～8，赛二八16，亚三9，四7、9～10。

B.　Christ, as the living and precious stone, foundation stone, cornerstone, and topstone of God's building, infuses us with Himself as the preciousness to transform us into living and precious stones for His building—1 Pet. 2:4-8; Isa. 28:16; Zech. 3:9; 4:7, 9-10.

肆　但以理和他的同伴胜过拜偶像的引诱—但三，参太四9～10：

IV.　Daniel and his companions were victorious over the seduction of idol worship—Dan. 3; cf. Matt. 4:9-10:

一　任何东西若不是在我们重生之灵里的真神，就是顶替神的偶像；任何不在灵里或不属于灵的，都是偶像—约壹五21。

A.　Whatever is not the true God in our regenerated spirit is an idol replacing God; whatever is not in the spirit or of the spirit is an idol—1 John 5:21.

二　身体的仇敌乃是己，用自利、自高、自荣、己的美丽和己的力量顶替神；在身体里并为着身体，我们否认己，并且不是传自己，乃是传基督耶稣为主—太十六24，林后四5。

B.　The enemy of the Body is the self that replaces God with its self-interest, self-exaltation, self-glory, self-beauty, and self-strength; in and for the Body we deny the self and do not preach ourselves but Christ Jesus as Lord—Matt. 16:24; 2 Cor. 4:5.

三　但以理的同伴有真实殉道的灵；他们以性命为代价，为主这独一的神站住，抵挡偶像敬拜，被尼布甲尼撒下令扔在烈火的窑中—但三19～23。

C.　Daniel's companions had a true spirit of martyrdom; they stood for the Lord as the unique God and against idol worship at the cost of their lives, being thrown at the command of Nebuchadnezzar into a blazing furnace—Dan. 3:19-23.

四　尼布甲尼撒查看窑时，见有四个人在火中行走（24～25）；这第四个乃是超越的基督作为人子，来与祂三个受苦、遭逼迫的得胜者同在，并使这火成为令人愉悦、可以在其中行走的地方。

D.　When Nebuchadnezzar looked into the furnace, he saw four men walking in the midst of the fire (vv. 24-25); the fourth one was the excellent Christ as the Son of Man, who had come to be with His three suffering, persecuted overcomers and to make the fire a pleasant place in which to walk about.

五　这三位得胜者，不需要求神拯救他们脱离火窑（参17）；人子基督这位够资格、并且能在凡事上同情神子民者（来四15～16），来作他们的同伴，在他们受苦时照顾他们；借着祂的同在，祂使他们受苦的地方成为愉快的处境。

E.　The three overcomers did not need to ask God to deliver them from the furnace (cf. v. 17); Christ as the Son of Man—the One who is qualified and capable of sympathizing with God's people in everything (Heb. 4:15-16)—came to be their Companion and take care of them in their suffering, by His presence making their place of suffering a pleasant situation.

伍　但以理和他的同伴胜过那拦阻人看见诸天之神的诸天掌权的遮蔽—但四：

V.　Daniel and his companions were victorious over the covering that hinders people from seeing the ruling of the heavens by the God of the heavens—Dan. 4:

一　为使基督居首位，我们蒙神拣选作神的子民，在神诸天的掌权之下，目的是要使基督得以居首位—18、23～26、30～32节，罗八28～29，西一18下，林后十13、18，耶九23～24。

A.　As those who have been chosen by God to be His people for Christ's preeminence, we are under God's heavenly rule for the purpose of making Christ preeminent—vv. 18, 23-26, 30-32; Rom. 8:28-29; Col. 1:18b; 2 Cor. 10:13, 18; Jer. 9:23-24.

二　“祂能使那行动骄傲的降为卑”—但四37下。

B.　"He is able to abase those who walk in pride"—Dan. 4:37b.

陆　但以理和他的同伴胜过对在神面前荒淫放荡，亵渎神的圣别之结果的无知—五章：

VI.　Daniel and his companions were victorious over the ignorance concerning the result of the debauchery before God and the insult to His holiness—ch. 5:

一　伯沙撒将耶路撒冷圣殿中敬拜神所用的器皿拿来，用以拜偶像，那是亵渎神的圣别（4）；他本该从尼布甲尼撒的经历学功课（四18～37）；然而他没有学得功课，结果受了亏损（五18、20、24～31）。

A.　Belshazzar's taking the vessels that were for God's worship in His holy temple at Jerusalem and using them in worshipping idols was an insult to God's holiness (v. 4); he should have learned the lesson from Nebuchadnezzar's experience (4:18-37); however, he did not learn the lesson and suffered as a result (5:18, 20, 24-31).

二　“在他里头有美好的灵，又有知识聪明，能圆梦，释谜语，解难题〔直译，解开绳结〕，这人名叫但以理”—12节上。

B.　"An excellent spirit and knowledge and insight, and the interpretation of dreams, the declaring of riddles, and the resolving of problems [lit., knots] were found in this Daniel"—v. 12a.

三　“伯沙撒啊，……你虽知道这一切，你的心仍不谦卑，竟向天上的主自高，使人将祂殿中的器皿拿到你面前，你和大臣、王后、妃嫔用这些器皿饮酒；你又赞美那不能看、不能听，无知无识，用金、银、铜、铁、木、石所造的神；却没有将尊荣归与那手中有你气息，管理你一切道路的神”—22～23节，参20节。

C.　"You…, Belshazzar, have not humbled your heart, though you knew all this; but you have exalted yourself against the Lord of the heavens; and they have brought the vessels of His house before you, and you and your lords, your wives, and your concubines have drunk wine from them; and you have praised the gods of silver and of gold, of bronze, iron, wood, and stone, which do not see nor hear nor know. But the God in whose hand is your breath and to whom all your ways belong, you have not honored"—vv. 22-23, cf. v. 20.

柒　但以理和他的同伴胜过那禁止得胜者忠信敬拜神的诡计—六章：

VII.　Daniel and his companions were victorious over the subtlety that prohibited the faithfulness of the overcomers in the worship of God—ch. 6:

一　但以理六章的中心乃是人的祷告以执行神的经纶；但以理靠祷告作人所无法作的并明白人所无法明白的；除了祷告之外，没有别的路可以把神的经纶带到完满和完成；这是本章的内在秘诀。

A.　The center of Daniel 6 is man's prayer for the carrying out of God's economy; Daniel depended on prayer to do what man could not do and to understand what man could not understand; there is no other way to bring God's economy into fullness and into fulfillment except by prayer; this is the inner secret of this chapter.

二　但以理把窗户开向耶路撒冷，一日三次祷告；借着他满有恩典的祷告，神就将以色列人带回他们列祖之地（10，参王上十九12、18）；当我们的祷告是向着神永远经纶里的目标，就是向着基督（由圣地所预表）、向着神的国（由圣城所预表）并向着神的家（由圣殿所预表）时，神必垂听我们的祷告—八48～49。

B.　Daniel prayed three times daily with his windows open toward Jerusalem; through his gracious prayer God brought Israel back to their fathers' land (v. 10; cf. 1 Kings 19:12, 18); God will listen to our prayer when our prayer is toward Christ (typified by the Holy Land), toward the kingdom of God (typified by the holy city), and toward the house of God (typified by the holy temple) as the goal in God's eternal economy—8:48-49.