下面是一篇非常有意思的文章，提出來給各位參考。不過，很令人驚訝的是，加爾文對於但以理書大金像的看法基本上跟地方召會一致。反而是今天的加爾文主義者不接受這種解釋。:)) ================================= 約翰加爾文對但以理書二章中大金人的解釋 http://www.ccel.org/ccel/calvin/calcom24 Dan 2:36 「這就是那夢。我們在王面前要講解那夢。 Dan 2:37 王啊，你是諸王之王。天上的神已將國度、權柄、能力、尊榮都賜給你。 Dan 2:38 凡世人所住之地的走獸，並天空的飛鳥，他都交付你手，使你掌管這一切。你 就是那金頭。 Daniel here declares “the golden head of the image“ to be the Babylonian kingdom. We know that the Assyrians were subdued before the monarchy was transferred to Babylon; but since they did not prevail sufficiently to be considered as supreme rulers in that eastern territory, the Babylonian empire is here mentioned first. It is also worthwhile to remark, that God was unwilling to refer here to what had already occurred, but he rather proposed that the people should in future depend on this prophecy and rest upon it. Here it would have been superfluous to say anything about the Assyrians, since that empire had already passed away. But the Chaldeans were still to reign for some time — say seventy or at least sixty years. Hence God wished to hold the minds of his own servants in suspense till the end of that monarchy, and then to arouse them by fresh hopes, until the second monarchy should pass away, so that afterwards they might rest in patience under the third and fourth monarchies, and might perceive at length the time of Christ’ s advent to be at hand. This is the reason why Daniel places the Chaldean monarchy here in the first rank and order. And in this matter there is no difficulty, because he states King Nebuchadnezzar to be the golden head of the image. We may gather the reason of his being called the golden head from the context, namely, because its integrity was then greater than under the empire of the Medes and Persians. It is very true that the Chaldeans were the most cruel robbers, and we know how Babylon was then detested by all the pious and sincere worshippers of God. Still, since things usually become worse by process of time, the state of the world was; as yet tolerable under that sovereignty. This is the reason why Nebuchadnezzar is called “the head of gold;” but this ought not to be referred to him personally, but rather extended to his whole kingdom, and all his successors, among whom Belshazzar was the most hateful despiser of God; and by comprehension he is said to form part of this head of gold. But Daniel shews that he did not flatter the king, since he assigns this reason for Nebuchadnezzar being the golden head — God had set him up above all the earth. But this seems to be common to all kings, since none of them reign without God’s permission — a sentiment which is partially true, but the Prophet implies that Nebuchadnezzar was raised up in an especial manner, because he excelled all other sovereigns. It now follows -- 但以理在此宣告“像的金頭”是巴比倫帝國。我們知道在這個王朝前被制服的亞述人被轉 移到巴比倫；但是因為他們並沒有被認為是東方的最高統治者，巴比倫帝國在此先被提及 。我們也當注意，就是神不願意以此指明那些已經發生的事，而是用來指明根據這個預言 並其他的預言之未來的民族。在此提及亞述人是多餘的，因為那個帝國已經結束。但是加 勒底人仍然掌權了一段時間——最起碼七十到六十年。因此神希望祂自己的僕人的心思能 夠關注於那個帝國的結束，並產生新的盼望，直到第二個帝國結束，好叫他們能夠在第三 並第四個帝國之下得到安息，並致終能夠認識基督的再來就在眼前。這就是為什麼但以理 把加勒底帝國在此處至於第一位的原因。這個問題並不難解，因為他說明尼布甲尼撒就是 像的盡頭。我們可以根據他在上下文中被稱作金頭找到理由，就是，它的神父比米甸和波 斯帝國大，也在其之下。加勒底人確實是最殘忍的強盜，我們知道巴比倫如何摧毀所有神 敬虔並至誠的敬拜者。然而，因為世界局勢總是隨著時間的推移變得越來越糟；然而我們 要忍受那個政權。這就是為什麼尼布甲尼撒被稱作“金頭”的緣故；但是這不能當做他個 人，而必須被擴大到他整個帝國，並他的繼承人，在其中伯沙撒王是最被憎惡的，蔑視神 的王；我們理解他也被稱為構成這個金頭的一般部分。但是但以理表明，他並不是在阿諛 奉承國王，因為他講這個作為尼布甲尼撒為金頭的證據——神已經設立他在全地之上。但 是看起來好像每個國王都一樣，因為若沒有神的允許，他們就不可能掌權——這個說法只 有部分是政權的，但是先知暗示尼布甲尼撒乃是被當做一個特例，因為祂超過所有其他的 政權。 Dan 2:39 在你以後必另興一國，不及於你；又有第三國，就是銅的，必掌管天下。 In this verse Daniel embraces the Second and Third Monarchies. He says the second should be inferior to the Chaldean in neither power nor wealth; for the Chaldean empire, although it spread so far and so wide, was added to that of the Medes and Persians. Cyrus subdued the Medes first; and although he made his father-in-law, Cyaxares, his ally in the sovereignty, yet he had expelled his maternal grandfather, and thus obtained peaceable possession of the kingdom throughout all Media. Then he afterwards conquered the Chaldeans and Assyrians, as well as the Lydians and the rest of the nations of Asia Minor. We see then that his kingdom is not called inferior through having less splendor or opulence in human estimation, but because the general condition of the world was worse under the second monarchy, as men’s vices and corruptions increase more and more. Cyrus was, it is true, a prudent prince, but yet sanguinary. Ambition and avarice carried him fiercely onwards, and he wandered in every direction, like a wild beast, forgetful of all humanity. And if we scan his disposition accurately, we shall discover it to be, as Isaiah says, very greedy of human blood. (Isaiah 13:18.) And here we may remark, that he does not treat only of the persons of kings, but of their counselors and of the whole people. Hence Daniel deservedly pronounces the second state of the kingdom inferior to the first; not because Nebuchadnezzar excelled in dignity, or wealth, or power, but because the world had not degenerated so much as it afterwards did. For the more these monarchies extend themselves, the more licentiousness increases in the world, according to the teaching of experience. Whence the folly and madness of those who desire to have kings very powerful is apparent, just as if any one should desire a river to be most rapid, as Isaiah says when combating this folly. (Isaiah 8:7.) For the swifter, the deeper, and the wider a river flows on, the greater the destruction of its overflow to the whole neighborhood. Hence the insanity of those who desire the greatest monarchies, because some things will by positive necessity occur out of lawful order. When one man occupies so broad a space; and this did occur under the sway of the Medes and Persians. 但以理在這處經文中提到了第二並第三個帝國。他說第二個帝國在能力和財富上無法跟加 勒底帝國比擬；因為加勒底帝國雖然領土廣闊，但被加入米甸和波斯帝國中。大流士先征 服米甸人；雖然他讓他的岳父Cyaxares成為他政治上的盟友，然而他卻放逐了他真正的岳 父，因此從米甸人手中以和平的方式得到了帝國的繼承權。然後他又征服了加勒底人和亞 述人，並呂底亞人以及其他小亞細亞的民族。我們看見他的帝國的光輝或富裕根據人類的 估算不能被稱為此等的，而是因為，整個世界的大體情況在第二個帝國之下變得更糟，人 的墮落和敗壞越來越嚴重。大流士確實是一個精明的國王，但是他的雙手仍然充滿鮮血。 野心和貪婪使得他兇猛的前行，但又毫無方向，就像一頭野獸一樣，與所有的人類爭鬥。 如果我們正確的檢視他的功績，我們就會發現，就像以賽亞所說的，他貪婪人的鮮血。（ 以賽亞書13:18），我們可以在此指出，他並不僅僅苦待其他的國王，並其臣僕，還有其 國民。因此但以理理所當然的宣告第二個帝國的地位要比第一個帝國的地位低；並不是因 為尼布甲尼撒擁有更為突出的身份，財富或權力，而是因為他所在的世界並不像後世那樣 的敗落。根據聖經的教導和我們的經驗，這些帝國越擴張，世界就變得越無法無天。因此 ，那些嚮往大有能力之國王的人乃是愚蠢和邪惡的，就好像有人期盼所有的河流變得湍急 一樣，就像以賽亞與這種愚蠢的想法征戰時所說的一樣。（以賽亞8:7）因為當一條更為 湍急，更深，並更寬廣的河流奔流而下，它所造成的毀滅就越大，甚至會摧毀整個附近的 區域。因此，那些無理智的人或那些期盼偉大帝國的人，乃是因為對於法制次序的積極需 求。當一個人被那麼廣大的領土所佔據；這就發生在米甸和波斯帝國下的變遷。 The description of the Third Monarchy now follows. It is called brazen, not so much from its hardness as from its being worse than the second. The Prophet teaches how the difference between the second and third monarchies is similar to that between silver and brass. The rabbis confound the two monarchies, through their desire to comprehend under the second what they call the kingdom of the Greeks; but they display the grossest ignorance and dishonesty. For they do not err, through simple ignorance, but they purposely desire to overthrow what Scripture here states clearly concerning the advent of Christ. Hence they are not ashamed to mingle and confuse history, and to pronounce carelessly on subjects unknown to them — unknown, I say, not because they escape men moderately versed history, but through their being brutal themselves, and discerning nothing. For instead of Alexander the son of Philip, they put Alexander the son of Mammea, who possessed the Roman empire, when half its provinces had been already separated from it. He was a spiritless boy, and was slain in his tent with the greatest ignominy by his own soldiers; besides that, he never really governed, but lived as a minor under the sway of his mother. And yet the Jews are not ashamed to distort and twist what relates to the king of Macedon to this Alexander the son of Mammea. But their wickedness and ignorance is easily refuted by the context, as we shall afterwards see. Here Daniel states shortly that there shall be a third monarchy, he does not describe its character, nor explain it fully; but we shall see in another place the meaning of his prophecy. He now interprets the dream of the king of Babylon, as the vision of the four empires had been offered to him. But the angel afterwards confirms the same to him by a vision, and very clearly, too, as will be seen in its own place. Without doubt this narrative of the brazen image relates to the Macedonian kingdom. How, then, is all doubt removed? By the description of the fourth empire, which is much fuller, and clearly indicates what we shall soon see, that the Roman empire was like the feet, partly of clay and partly of iron. He says, therefore, -- 接下來是對第三個帝國的描述。它被稱為銅制的，並不是根據其硬度，而是根據它比第二 個帝國還低一個等次。先知教導我們第二個帝國和第三個帝國間的茶幣就如同銀與同間的 差別一樣。拉比記載了兩個帝國的歷史，因著他們在第二個帝國時期的期盼與理解，他們 稱那個帝國為希臘帝國；但是他們表現出最為明顯的無知與謊言。因為他們並不是僅僅因 為無知而犯錯，而是他們可以要推翻聖經在此處明確無誤宣稱的基督的再來。因此，他們 毫不羞恥的把歷史攪渾，大膽的宣告他們所不瞭解的題目——我說，不瞭解並不是因為他 們回避了人們溫和記載的歷史，而是透過他們對自己的蠶箔，不去分辨。例如，亞歷山大 是菲力浦的兒子，他們卻把亞歷山大稱為曼密（Mammea）的兒子，他擁有羅馬帝國的時候 ，一般的行省已經被分離出去了。他是個無精打采的男孩，被他的士兵以最為羞恥的方式 殺在自己的帳篷裡面；此外，他從未真正的執政，而一直活在他母親的陰影下。而猶太人 卻毫無羞恥的把馬其頓國王與這位亞歷山大國王的關係扭曲為曼密的兒子。但是我們隨後 將會看見，我們可以輕易地用上下文駁斥他們的邪惡和無知。但以理在此簡要的論到將會 有第三個帝國，他並未描述其性質，也未完全解釋之；但是我們可以在另一處看見他預言 的意義。他如今詮釋巴比倫王的夢，就是給他看見的四個帝國。但是，天使隨後透過一個 非常清楚的異象對他確認了這個圖畫。毫無疑問的，這個銅制像的描述與馬其頓帝國有關 。那麼，它們是如何被消滅的呢？透過更為完整並更為清楚的，對於第四個帝國的描述， 我們將會看見羅馬帝國就像腳一樣，半泥半鐵。因此，他說，—-- Dan 2:40 第四國，必堅壯如鐵，鐵能打碎克制百物，又能壓碎一切，那國也必打碎壓制 列國。 Dan 2:41 你既見像的腳和腳指頭，一半是窯匠的泥，一半是鐵，那國將來也必分開。你 既見鐵與泥攙雜，那國也必有鐵的力量。 Dan 2:42 那腳指頭，既是半鐵半泥，那國也必半強半弱。 Dan 2:43 你既見鐵與泥攙雜，那國民也必與各種人攙雜，卻不能彼此相合，正如鐵與泥 不能相合一樣。 Here the Fourth Empire is described, which agrees only with the Roman, for we know that the four successors of Alexander were at length subdued. Philip was the first king of Macedon, and Antiochus the second; but yet Philip lost nothing from his own kingdom; he only yielded it to the free cities of Greece. It was, therefore, hitherto, entire, except as it paid tribute to the Romans for some years on account of the expenses of the war. Antiochus, also, when compelled to adopt the conditions imposed by the conqueror, was driven beyond Mount Taurus; but Macedonia was reduced to a province when Perseus was overcome and captured. The kings of Syria and Asia suffered in the same way; and, lastly, Egypt was seized upon by Augustus. For their posterity had reigned up to that period, and Cleopatra was the last of that race, as is sufficiently known. When, therefore, the three monarchies were absorbed by the Romans, the language of the Prophet suits them well enough; for, as the sword diminishes, and destroys, and ruins all things, thus those three monarchies were bruised and broken up by the Roman empire. There is nothing surprising in his here enumerating that popular form of government, among “ monarchies,” since we know how few were rulers among this people, and how customary it was to call every kind of government among them an empire, and the people themselves the rulers of the whole world! But the Prophet compares them to “iron,” not only on account of its hardness, although this reason is clearly expressed, but also through another kind of similitude, — they were worse than all others, and surpassed in cruelty and barbarity both the Macedonians. and the Medo-Persians. Although they boast much in their own prowess, yet if any one exercises a sound judgment upon their actions, he will discover their tyranny to be far more cruel than all the rest; although they boast in their senators being as great as ordinary kings, yet we shall find them no better than robbers and tyrants, for scarcely one in a hundred of them shewed a grain of equity, either then sent into any province or when discharging any magistracy; and with regard to the body of the empire itself, it was all horrible pollution. This, then, is the reason why the Prophet says that monarchy was partly composed of iron, and partly of potter’s clay, since we know how they suffered under intestine disorders. The Prophet requires no other interpretation here, because, he says, this mixture of iron and clay, which unites so badly, is a sign of disunion, through their never mingling together. 此處描述了第四個帝國，只有羅馬帝國符合，因為我們知道亞歷山大的四個繼承人最後被 否定了。菲力浦乃是馬其頓的第一個國王，安提阿古斯（Antiochus）是第二個國王；但 是菲力浦卻沒有失去他的王國；他只是把自己的王國變成希臘的一個自由城市。因此，從 那時開始，只有少數的年份因為戰爭開支的緣故向羅馬人進貢。安提阿古斯當拒絕接受征 服者加諸與其身上的條款的時候，被趕到大魯斯山（Mount Taurus）之外；但是，當帕爾 修斯（Perseus）被捕後，馬其頓被削減成為一個行省。敘利亞和亞細亞的諸王也遭受了 同樣的待遇，埃及也被奧古斯都征服。因著他們的富有獨步天下，克利奧派特拉（ Cleopatra，埃及豔後——譯者）乃是最後一位著名的人士。因此，當三個帝國被羅馬帝 國吸收的時候，先知的話就被複合它們；因為，當刀劍被收起並銷毀的時候，萬有都敗壞 了，因此那三個帝國都被羅馬帝國碾壓並被壓碎。他在這裡列舉當時著名的帝國之政府並 不是一件令人驚訝的事，因為我們知道在這個百姓中也沒有幾個掌權的，他們的習慣就是 稱呼他們中各種的政府為帝國，而百姓中的貴族為全世界的執政者！但是，先知把他們比 擬為“鐵，”不僅僅是因為其硬度，雖然我們清楚地看見這點，但是也是透過另一個特點 ，——他們比其他的三個帝國更糟，其殘忍和野蠻程度遠超過馬其頓人和米甸—波斯人。 雖然，他們吹噓他們的能力，但是如果公正的判定他們的行為，就會發現他們獨裁的方式 要比其他的帝國更為殘忍；雖然他們吹噓他們的元老就如同普通的國王一樣偉大，但是我 們發現他們跟強盜和寶駿也差不多，因為一百個元老中，連一個公正的都找不到，更別講 當元老被賦予護民官的職位被差派道任何行省中的時候；至於帝國政府本身，更是一個可 怕的污染。這也就是為什先知之說帝國一部分是鐵，另一部分則是泥了，因為我們知道他 們如何在這種極端的混亂中受苦。先知在此並不要求別的詮釋，因為他說，這種鐵和泥的 ，非常糟糕的混合物，乃是一種解體的記號，它們不可能在被調和在一起。 The kingdom, therefore, shall be divided, and he adds yet another mixture, — they shall mingle themselves with the seed of men, that is., they shall be neighbors to others, and that mutual interchange which ought to promote true friendship, shall become utterly profitless. The opinion of those who introduce the alliance of Pompey and Caesar is farfetched, for the Prophet is speaking of a continued government. If stability is sought for in any kind of government, it surely ought to shine forth in a republic, or at least in an oligarchy in preference to a despotism; because, when all are slaves, the king cannot so confidently trust his subjects, through their constant fear for themselves. But when all unite in the government, and the very lowest receive some mutual advantage from their commonwealth, then, as I have said, superior stability ought to be conspicuous. But Daniel pronounces, that even if the superior power should reside in the senate and the people — for there is dignity in the senate, and majesty in the people yet that empire should fall. Besides, although they should be mutually united in neighborhood and kindred, yet this would not prevent them from contending with each other with savage enmity, even to the destruction of their empire. 因此，這個王國將會被分割，他還加上另一種混合，——它們將會與人類的後裔混合在一 起，彼此成為鄰居，這種彼此混合的狀態將會提升友情，最終成為完全沒有益處的。那些 為龐貝和凱撒提供聯盟建議的人都是很牽強的，因為先知論到一個延續的政府。若任何的 政府是穩定的，它當然會在一個共和國中綻放出光芒，或最起碼，寡頭政治要比專治統治 好；因為當所有的人都是奴隸的時候，國王就不能真正對其下屬放心，只能讓他們不斷的 對自己產生恐懼。但是，當所有的人都被聯合在政府中，社會中最底層的人從團體中得到 了某些彼此有益的益處，那麼，就像我說的，一種穩定性就成為顯而易見的。但是但以理 宣告，即便超級大國當依靠元老和百姓——因為元老院的尊嚴和人民的主權都將會敗落。 此外，誰讓他們與鄰舍彼此聯合，然而，這並不能阻止他們彼此以野蠻的方式彼此競爭， 甚至摧毀他們的帝國。 Here then the Prophet furnishes us with a vivid picture of the Roman empire, by saying that it was like iron, and also mingled with clay, or mud, as they destroyed themselves by intestine discord after arriving at the highest pitch of fortune. Thus far concerning the four monarchies. We may now inquire why Daniel said, The stone which was to be cut out of the mountain should destroy all these empires; since it does not appear, at first sight, to suit the kingdom of Christ. The Babylonian monarchy had been previously abolished — the Medes and Persians had been utterly prostrated by Alexander — and after Alexander’s conquests, had been divided into four kingdoms; the Romans subdued all those lands; and then it is objected that the Prophet’s language is absurd, a stone shall come out of a mountain which shall break up all empires The solution, as I have said above is at hand. Daniel does not here state that; the events shall happen together, but simply wishes to teach how the empires of the world shall fail, and one kingdom shall be eternal. He does not regard, therefore, when or why the empire’s of the Chaldees and of the Persians fell, but he compares the kingdom of Christ with all those monarchies which have been mentioned. And we must always remember what I have touched upon, that the Prophet speaks for the captive people, and accommodates his style to the faithful, to whom he wished to stretch forth the hand, and to strengthen them in those most serious concussions which were at hand. And hence, when he speaks of all lands and nations, if any one objects — there were then. other empires in the world, the answer is easy, the Prophet is not here describing what should happen through all the ages of the world, but only what the Jews should see. For the Romans were the lords of many regions before they passed over into Greece; we know they had two provinces in Spain, and after the close of the second Punic war were masters of that upper sea, and held undisputed possession of all the islands, as well as of Cisalpine Gaul and other regions. No notice is taken of this empire, till it was made known to the Jews, as they might have given themselves up to, utter despair, when they could not perceive an end to those storms which almost ruined the world; and, meanwhile, they were the most miserable of all men, because the various and continual calamities of the world never ceased. We must remember this view of things, as otherwise the whole prophecy would be cold and profitless to us. I now return to the kingdom of Christ. 先知在此為我們提供了一幅羅馬帝國活生生的圖畫，說，就像鐵與泥或泥土混合，他們在 達到了輝煌的最高點後，就會因著極端的不和諧而毀滅自己。因此，這就是這四個帝國的 鏡框。我們如今就能夠瞭解但以理說的，從山上切下來的石頭將會毀滅者所有的帝國；因 為，乍看之下，這並不像基督的過。巴比倫帝國已經滅亡了——米甸和波斯帝國最終也拜 倒在亞歷山大前——在亞歷山大的征服後，他的帝國被分成四個王國；羅馬把那些區域的 王國都征服了；這就否定先知的用詞是荒謬的說法，一塊石頭將會從山而出，打碎這所有 的帝國。如同我已經說過了，這就是解決方案。但以理在此並不是說；所有的事件都會一 起發生，而只是想要教導我們世界上的帝國將如何崩潰，只有一個國是永遠的。他並不認 為加勒底和波斯帝國在什麼時候或在那裡崩潰，他乃是要把基督的國拿來跟前述的那些帝 國比較。我們總是要記得我已經觸及的題目，就是先知論到被擄之民並以他的風格適應那 些忠心的人，他希望向那些人伸出雙手，把力量賦予那些受到嚴重衝擊的人們。故此，當 他論到各地各族的時候，如果有人反對——那就隨他們吧。關於其他世界中的帝國，先知 在這裡並不是要描述所有在世界歷史中藥發生的事，而只是描述以色列人所看見的是。因 為羅馬帝國在進入希臘前，就已經是許多地區的主人；我們知道他們已經在西班牙擁有兩 個行省，在第二次迦太基戰爭後成為整個地中海的主人，並且擁有所有具有爭議的島嶼， 以及阿爾卑斯山高盧並其他的地區。沒有人注意這個帝國，直到它為猶太人所知，使得猶 太人說出絕望的話，因為他們無法預測那個幾乎毀滅世界的風暴要到什麼時候才會結束； 同時，他們是人類中最為悲慘的一群，因為世界中各種延續不斷地災禍從未停止。我們必 須記得這個視角，否認整個的預言對我們而言就是冰冷無益的！我如今回到基督的國度。 The Kingdom or Christ is said to break up all the empires of the world, not directly, but only accidentally, as the phrase is. For Daniel here assumes a principle, sufficiently understood by the Jews; namely, those monarchies were opposed to Christ’s; kingdom. For the Chaldees had overthrown God’s temple, and had endeavored as far as possible to extinguish the whole of his worship, and to exterminate piety from the world. As far as concerns the Medes and Persians, although by their kindness a permission to return was granted to the people, yet very soon afterwards the kings of the Medes and Persians raged against that most miserable people, until the greater part of them preferred remaining; in exile to returning home. At length came the Macedonian fury; and although the Jews were spared for a short period, we know how impetuously the kings of Syria and Egypt overran Judea, how cruelly they treated the wretched people by rapine and plunder, and the shedding of innocent blood. Again, the extreme barbarity of Antiochus in ordering all the Prophetic Books to be burned, and in all but exterminating the religion itself (1 Maccabees 1:59) is well ascertained. 國度或基督被稱作將打碎世界上所有的帝國，不是以直接的方式，而是以意外的方式，就 像這節所說的一樣。因為但以理在此採用了一個原則，足以讓猶太人理解；也就是說，那 些帝國都抵擋基督的國度。因為加勒底推倒了神的殿，甚至膽敢摧毀整個對神的敬拜，並 使得世界上敬虔的人絕跡。至於米甸和波斯帝國，雖然他們恩慈的允許神的子民回歸，然 而米甸和波斯帝國的君王很快的就開始掠奪神可憐的選民，直到他們的大部分人選擇留在 該地；在放逐之地的回歸家鄉。最後來到馬其頓這個狂怒的民族；雖然猶太人在一個短暫 的時期被分散在各處，我知道敘利亞和埃及的國王如何踐踏猶太地，他們又如何殘酷的掠 奪並洗劫那些邪惡的百姓，並流無辜人的血。在這，安提阿古極端野蠻的焚燒先知書，其 目的就是要徹底消滅神的信仰。（馬家比前書1:59） No wonder, then, that Daniel here opposes the reign of Christ to such monarchies! Next, as to the Romans, we know how thoroughly and proudly they despised the name of “Christian!” nay, they endeavored by all means to root out from the world the Gospel and the doctrine of salvation, as an abominable thing. With all this we are familiar. Hence, to inform the faithful of their future condition until Christ’s advent, Daniel shews how all the empires of the world should be adverse to God, and all its most powerful kings and sovereigns should be his very worst and most cruel enemies, and should use every means in their power to extinguish true piety. Thus he exhorts them to bear their cross, and never to yield to those wretched and sorrowful spectacles, but to proceed steadily in the course of their calling, until the promised Redeemer should appear. We stated this to be “accidental,” since all the kingdoms of this world are clearly founded on the power and beneficence of Christ; but a memorable proof of God’s anger ought to exist against them all, because they raised themselves against the Son of God, the Supreme King, with such extreme fury and hostility. 難怪，但以理在此以基督的統治與那些帝國對抗！其次，對於羅馬人，我們知道他們如何 高傲的蔑視“基督徒”這個名號！哦！他們使用各種方法要連根產出福音並救恩的教義， 視其為可厭之物！我們都很清楚這些時間。因此，為了告知那些忠信者到基督再來前他們 要面對的未來，但以理展示了世界上所有的帝國都會反抗神，他們最有力的君王和靈修都 是神最邪惡和殘暴的敵人，他們會不擇手段的使用各種管道消滅真正敬虔的人。因此，他 鼓勵他們要背起自己的十字架，絕不向那些邪惡並令人傷心的壓迫曲阜，而要堅定不移的 行在呼召的路上，直到應許的救贖主出現。我們宣稱這是“意外的（accidental）”因為 這個世界所有的國度明顯的都是建立在基督的權柄與祝福之上；但是，我們也不可忘記神 憤怒的明證，因為他們以那種極端暴怒並富有敵意的方式對抗神的兒子，至高的君王。 Now, Christ is compared to a stone cut out of a mountain Some restrict this, unnecessarily, to the generation of Christ, because he was born of a virgin, out of the usual course of nature. Hence he says, as we have seen, that it was cut out of a mountain without the hand of man; that is, he was divinely sent, and his empire was separated from all earthly ones, since it was divine and heavenly. Now, therefore, we understand the reason of this simile. With respect to the word “stone,” Christ is not here called a stone in the sense of the word in Psalm 118:22, and Isaiah 8:14, and Zechariah 9:15, and elsewhere. For there the name of a stone is applied to Christ, because his Church is founded on it. The perpetuity of his kingdom is denoted there as well as here; but, as I have already said, these phrases ought to be distinguished. It must now be added, — Christ is called a stone cut out without human hands, because he was from the beginning almost without form and comeliness, as far as human appearance goes. There is also a silent contrast between its magnitude, which the Prophet will soon mention, and this commencement. The stone cut out of the mountain shall descend, and it shall become a great mountain, and shall fill the whole earth. We see how the Prophet here predicts the beginning of Christ’s Kingdom, as contemptible and abject before the world. It was not conspicuous for excellence, as it is said in Isaiah, A branch is sprung from the root of Jesse. (Isaiah 11:1.) When the posterity of David were deprived of all dignity, the royal name was utterly buried, and the diadem trodden under foot, as it is said in Ezekiel (Ezekiel 17:19.) Hence, Christ first appeared cast down and lowly; but the branch increased wonderfully and beyond all expectation and calculation, unto an immense size, till it filled the whole earth. We now perceive how appositely Daniel speaks of Christ’s kingdom but we must treat the rest to-morrow. 基督如今被比擬為從山中切割出來的石頭 有些人不必要的拒絕把這個比喻當做基督的初 上，因為祂乃是從童女而生，與一般出生的方式不同。因此，就像我們看見的，他說那塊 石頭不是用人手從山中切割出來的；就是說，祂乃是以神聖的方式被差派給我們，祂的王 國也與屬地的帝國不同，因為那個王國乃是神聖並屬天的。如今，我們理解這個明喻的理 由。就是關於“石頭”這個詞，基督在此並不是以詩篇118:22和以賽亞8:14並撒加利亞 9:15，或其他經文的意義，被稱為一塊石頭。石頭這個名稱被用在基督身上，乃是因為教 會被建立在其上。此處也提及，這個國度是永恆的；但是，如同我已經說過的，那些話當 被區別出來。如今，我們當加上，——基督被稱為非人手鑿出來石頭，因為，從人的外貌 來看，祂乃是從一開始就沒有佳形美容。先知很快就會提及此處一個隱藏的對比。從山中 被鑿出來的石頭將會從天而降，它將會成為一座大山，充滿全地。我們看見先知如何在此 預言基督國度的開始，這個國度在世界面前是被輕視，並別鄙視的。這個國度的超越之處 並不是顯而易見的，就如同以賽亞書所說的，是一支從耶西的根所冒出來的枝條。（以賽 亞書11:1）當大衛的後裔被剝奪所有的尊榮，皇室的名字也被埋葬，王冠被腳踐踏；但是 那個枝條卻以超越人類期盼並估計的方式越發增長，直成為極其巨大的，充滿全地。我們 如今知道，但以理如何適切的論到基督的國度，而我們必須等到明天再進一步處理這個題 目。 Dan 2:44 當那列王在位的時候，天上的神必另立一國，永不敗壞，也不歸別國的人，卻 要打碎滅絕那一切國，這國必存到永遠。 Dan 2:45 你既看見非人手鑿出來的一塊石頭從山而出，打碎金、銀、銅、鐵、泥，那就 是至大的神把後來必有的事給王指明。這夢准是這樣，這講解也是確實的。」 The Jews agree with us in thinking this passage cannot be otherwise understood than of the perpetual reign of Christ, and willingly and eagerly ascribe to the glory of their own nation whatever is written everywhere throughout the Scriptures; nay, they often cry down many testimonies of Scripture for the purpose of boasting in their own privileges. They do not therefore deny the dream to have been sent to King Nebuchadnezzar concerning Christ’s kingdom; but they differ from us, in expecting a Christ of their own. Hence they are, compelled in many ways to corrupt this prophecy; because, if they grant that the fourth empire or monarchy was accomplished in the Romans, they must necessarily acquiesce in the Gospel, which testifies of the arrival of that Messiah who was promised in the Law. For Daniel here openly affirms that Messiah’s kingdom should arrive at the close of the fourth monarchy. Hence they fly to the miserable refuge that by the fourth monarchy should be understood the Turkish empire, which they call that of the Ishmaelites; and thus they confound the Roman with the Macedonian empire. But what pretense have they for making only one empire out of two such different ones? They say the Romans sprang from the Greeks; and if we grant this, whence did the Greeks spring? Did they not arise from the Caspian Mountains and Higher Asia? The Romans referred their origin to Troy, and at the time when the prophecy ought to be fulfilled, this had become utterly obscure — but what is this to the purpose when they had no reputation for a thousand years afterwards? But the Turks a long time afterwards, namely 600 years, suddenly burst forth like a deluge. In such a variety of circumstances, and at such a distance of time, how can they form one single kingdom? Then they shew no difference between themselves and the rest of the nations. For they recall us to the beginning of the world, and in this way make one kingdom out of two, and this mixture is altogether without reason, or any pretension to it. There is no doubt then, that Daniel intended the Romans by the fourth empire, since we yesterday saw, how in a manner contrary to nature, that empire ultimately perished by intestine discord. No single monarch reigned there, but only a democracy. All thought themselves to be equally kings, for they were all related. This; union ought to have been the firmest bond of perpetuity. But Daniel here witnesses beforehand, how, even if they were intimately related, that kingdom would not be social, but would perish by its own dissension’s. Finally, it is now sufficiently apparent that the Prophet’ s words cannot be otherwise explained than of the Roman empire, nor can they be drawn aside, except by violence, to the Turkish empire. 猶太人和我們都認為這段為只能被解釋基督永恆的掌權，並願意並熱誠的把他們民族的榮 耀歸於聖經各處所描寫的這個圖畫；哎，他們往往因為吹噓自己的特權，而拒絕接受聖經 的許多見證。因此，他們並沒有否定尼布甲尼撒關於基督國度的異夢；但是在關於期盼基 督的方面，他們的觀點與我們不同。他們使用許多不同的方式來敗壞這個預言；因為，如 同他們承認第四個帝國或王朝就是羅馬帝國，他們就必須承認福音，福音見證了彌賽亞的 來臨就滿足了律法的要求。因為但以理在此公開肯定彌賽亞的國度當在第四個帝國結束的 時候來臨。因此，他們謊稱第四個帝國當被理解為土耳其帝國，他們所謂的以實瑪利人； 他們借此把馬其頓帝國替換成為羅馬帝國。但是，這種把兩個帝國變成一個帝國的把戲是 何等的假冒偽善？他們說羅馬人乃是從希臘人來的；如果我們接受這個說法，那麼希臘人 又是從那裡來的呢？難道他們不是從裡海的山區和上亞細亞來的嗎？羅馬人認為自己源自 於特洛伊，這個預言在當時早就已經應驗了，所以這種說法是很怪異的——但是，當他們 在之後的1000年變得默默無聞後，這個說法又有什麼意義呢？但是土耳其人在之後的六百 年，突然如同洪水一樣的爆發出來。在這些不同的背景中，跨度這麼大的時間段中，他們 怎麼可能構成一個帝國呢？這就使得他們與世界中其他的民族變得沒有不同了。因為他們 這種把兩個帝國變成一個帝國的手法，使我們想起世界的開始，這種混為一談的做法完全 是沒有理由的，也根本不需要掩飾。毫無疑問的，但以理想要用第四個帝國暗示羅馬帝國 ，因為我們昨天已經看過，那個帝國如何以被與人類天性相悖逆的方法消滅，以至於無影 無蹤。沒有一個帝國繼續統治，只剩下民主政體。雖然他們都跟國王差不多，因為他們都 是彼此相關的。這個聯合應當是用永恆作為最為堅固的連鎖。但是但以理在此就已經做了 見證，即便那些帝國和政體是彼此相連的，但是那個國度不是一種社會性的政體，會自行 崩解。最後，這就足以證明先知此處的話只能被解釋為羅馬帝國，也不能被他們以那種暴 力的方式解釋為土耳其帝國。 I shall now relate what our brother Anthony has suggested to me, from a certain Rabbi Barbinel, who seems to excel others in acuteness. He endeavors to shew by six principal arguments, that the fifth kingdom cannot relate to our Christ — Jesus, the son of Mary. He first assumes this principle, since the four kingdoms were earthly, the fifth cannot be compared with them, except its nature is the same. The comparison would be, he says, both inappropriate and absurd. As if Scripture does not always compare the celestial kingdom of God with those of earth! for it is neither necessary nor important for all points of a comparison to be precisely similar. Although God shewed to the king of Babylon the four earthly monarchies, it does not follow that the nature of the fifth was the same, since it might be very different. Nay, if we weigh all things rightly, it is necessary to mark some difference between those four and this. last one. The reasoning, therefore, of that rabbi is frivolous, when he infers that Christ’s kingdom ought to be visible, since it could not otherwise correspond with the other kingdoms. The second reason, by which he opposes us, is this, — if religion makes the difference between kingdoms, it follows that the Babylonian, and Persian, and Macedonian are all the same; for we know that all those nations worshipped idols, and were devoted to superstition! The answer to so weak an argument is easy enough, namely, these four kingdoms did not differ simply in religion, but God deprived the Babylonians of their power, and transferred the monarchy to the Medes and Persians; and by the same providence of God the Macedonians succeeded them; and then, when all these kingdoms were abolished, the Romans possessed the sway over the whole East. We have already explained the Prophet ’s meaning. He wished simply to teach the Jews this, — they were not to despair through beholding the various agitation’s of the world, and its surprising and dreadful confusion; although those ages were subject to many changes, the promised king should at length arrive. Hence the Prophet wished to exhort the Jews to patience, and to hold them in suspense by the expectation of the Messiah. He does not distinguish these four monarchies through diversity of religion, but because God was turning the, world round like a wheel while one nation was expelling another, so that the Jews might apply all their minds and attention to that hope of redemption which had been promised through Messiah’s advent. 我如今當把我們的兄弟安東尼對我的建議，就是從某位Barbinel拉比來的觀點放進來，他 似乎有一種特殊的敏銳感覺。他提出了六個基本的論證，就是第五個國度不是我們的耶穌 基督，馬麗亞的兒子的。他首先假設，因為四個帝國都是屬地的，第五個的性質若不同， 就不能跟它們相提並論。他說，那樣的比較是不合適並換繆的。就好像聖經從未將神屬天 的國度拿來跟那些屬地的國度比較一樣！因為用完全相同的事物作比較不需要的，也是不 重要的。雖然神把四個帝國顯明給巴比倫的君王看，這不代表第五個帝國的本質是相同的 ，反而可能是相異的。不！如果我們正確的衡量所有的條件，就需要之處在那四個帝國並 最後一個國度間的不同之處。因此，這位拉比的論證是毫無意義的，但他推斷基督的國度 當是可見的，否則就不能與其他的帝國相提並論。他反對我們的第二個理由乃是，——如 果宗教信仰造成帝國間的不同，那就代表巴比倫，波斯和馬其頓帝國都是一樣的；因為我 知道，那些民族都是拜偶像的，也都是迷信的！對於這個如此軟弱的論點的回應就是，那 四個帝國不僅僅在宗教信仰上不同，而是神奪去了巴比倫帝國的能力，把帝國交給了米甸 和波斯帝國；神也使用同樣的方式，讓馬其頓人接續他們；接下來，當三個帝國都滅亡後 ，羅馬帝國橫掃整個東方。我們已經解釋過先知的意思。他僅僅希望教導猶太人這件事， ——不要因為看見這個世界混亂的、令人驚訝的，並可怕的局勢而失望；雖然那些年代都 有許多不同的變化，應許的王致終會來臨。故此，先知希望鼓勵猶太人要忍耐，並持續的 期盼彌賽亞的降臨。但以理並沒有因為多樣的宗教信仰來區分那四個帝國，而是因為神把 世界當做一個輪子一樣的轉動，一個帝國驅逐了另一個帝國，以至於猶太人能夠把他們的 心思和注意力集中到得救贖的盼望上，救贖彌賽亞的來臨。 The third argument which that rabbi brings forward may be refitted without the slightest trouble. He gathers from the words of the Prophet that the kingdom of our Christ, the son of Mary, cannot be the kingdom of which Daniel speaks, since it is here clearly expressed that there should be no passing away or change of this kingdom, it shall not pass on to another or a strange people. But the Turks, says he, occupy a large portion of the world, and religion among Christians is divided, and many reject the doctrine of the Gospel. It follows, then, that Jesus, the son of Mary, is not, that king of whom Daniel prophesied — that is, about whom the dream which Daniel explained occurred to the king of Babylon. But he trifles very foolishly, because he assumes, what. we shall ever deny — that Christ’s kingdom is visible. For however the sons of God are dispersed, without any reputation among men, it is quite clear that Christ’s kingdom remains safe and sure, since its own nature it is not outward but invisible. Christ did not utter these words in vain, “My kingdom is not of this world.” (John 18:36.) By this expression he wished to remove his kingdom from the ordinary forms of government. Although, therefore, the Turks have spread far and wide, and the world is filled with impious despisers of God, and the Jews yet occupy a part of it, still Christ, kingdom exists and has not been transferred to any others. Hence this reasoning is not only weak but puerile. 那位拉比提出的第三個論點也能夠輕易地被駁斥。他把先知關於我們的基督，瑪利亞的兒 子的話收集起來，證明不是但以理論到的那個國度，因為此處清楚地表明這個國度既不會 過去，也不會改變，所以那個國度不會被轉交給另一個或無關的百姓。但是，他說，土耳 其人佔領了世界中一大塊的土地，基督徒中間的信仰也是分裂的，許多拒絕了福音的教義 。他繼續說道，馬麗亞的兒子耶穌不是但以理預言的那個國王——也就是說，但以理所解 釋臨及巴比倫王的夢。但是，他的嘲笑是很愚蠢的，因為他假設，我們也不會否定——基 督的國是可見的。因為，不管神的兒子們如何分散在全地，在人類中默默無聞，基督的國 度很明顯的就是安全和穩固的，因為它的本質不是外向的，而是不可見的。基督並不是平 白無故將這段話，“我的國不屬於這個世界。”（約翰福音18:36）祂透過這段話，想要 把祂的國度與一般世俗政府區分開來。雖然，土耳其人的領土關闊，世界充滿了不敬虔， 蔑視神的人，猶太人仍然佔有地的一部分，基督的國度雖然存在，但尚未被轉交給他人。 因著這個緣故，這個論到不但軟弱無力，也是幼稚可笑的。 A fourth argument follows: — It seems very absurd that Christ, who was born under Octavius or Augustus Caesar, should be the king of whom Daniel prophesied. For, says he, the beginning of the fourth and fifth monarchy was the same, which is absurd; for the fourth monarchy ought to endure for some time, and then the fifth should succeed it. But here he not only betrays his ignorance, but his utter stupidity, since God so blinded the whole people that they were like restive dogs. I have had much conversation with many Jews- I have never seen either a drop of piety or a grain of truth or ingenuousness — nay, I have never found common sense in any Jew. But this fellow, who seems so sharp and ingenious, displays his own impudence to his great disgrace. For he thought the Roman monarchy began with Julius Caesar! as if the Macedonian empire was not abolished when the Romans took possession of Macedon and reduced it to a province, when also Antiochus was reduced into order by them — nay, when the third monarchy, namely, the Macedonian, began to decline, Then the fourth, which is the Roman, succeeded it. Reason itself dictates to us to reckon this way, since unless we confess the fourth monarchy to have succeeded directly on the passing away of the third, how could the rest follow on? We must observe, also, that the Prophet does not look to the Caesars when he treats of these monarchies; nay, as we saw concerning the mingling of races, this cannot in any way suit the Caesars; for we shewed yesterday how those who restrict this passage to Pompey and Caesar are only trifling, and are utterly without judgment in this respect. For the Prophet speaks generally and continuously of a popular state, since they were, all mutually related, and yet the empire was not stable, through their consuming themselves internally by intestine warfare. Since this is the case, we conclude this rabbi to be very foolish and palpably absurd in asserting the Christ not to be the son of Mary who was born under Augustus, although I do not argue for the kingdom of Christ commencing at his nativity. 第四個論點乃是：——基督生於屋大維或凱撒奥古斯丁的時期是荒謬的，祂應該是但以理 所預言的王。因為，他說第四和第五個帝國的開始是一樣的，這也是荒謬的；因為第四個 帝國應當持續一段時間，然後第五個帝國才會接續它。但是他在此處不但出賣了自己的無 知，也顯明了他的愚蠢，因為神使得萬民瞎眼，好叫他們變成不受管制的狗。我與許多猶 太人交談過——我從未看見他們有任何的敬虔，即便那怕有一點點的真理或率直——不， 我從未在猶太人中找到任何的常識。這就造成，那些看起來很敏銳並率直的人，反而表現 出自己的粗魯並羞恥。因為他認為羅馬帝國始於凱撒朱利斯（Julius）！就好像，當羅馬 人佔領了馬其頓並把馬其頓削減成為一個行省後，馬其頓帝國仍然沒有被消滅一樣。在當 時，安提阿古也被羅馬人幾百——哎，當第三個帝國，就是馬其頓帝國開始衰落的時候， 第四個帝國，就是羅馬帝國接續了它。理性促使我們這樣推想，除非我們承認第四個帝國 直接繼承第三個帝國，不然其他的帝國如何接續？我們必須看見，當先知在處理那些帝國 的時候，並沒有看見過凱撒；如同我們看見種族的調和，這些都不可能應驗在凱撒身上； 因為我們昨天已經表明那些人如何把這段話限制在龐貝和凱撒身上，這種說法太過於輕率 了，並沒有考慮到這個方面。因為先知一般性並不斷地論到一種狀態，因為它們總是交錯 的互相關聯，而帝國因為內部頻繁的內戰從內部消耗自己，而導致不穩定。因著這個情況 ，我們結論這個拉比宣稱基督不是在奧古斯都時期，生為馬麗亞的兒子，這個說法是愚蠢 和荒謬的，雖然我根本不想與他根據基督的出生來論證基督的國度。 His fifth argument is this: — Constantine and other Caesars professed the faith of Christ. If we receive, says he, Jesus the son of Mary as the fifth king, how will this suit? as the Roman Empire was still in existence under this king. For where rite religion of Christ flourishes, where he is worshipped and acknowledged as the only King, that kingdom ought not to be separated from his. When therefore Christ, under Constantine and his successors, obtained both glory and power among the Romans, his monarchy cannot be separated from theirs. But the solution of this is easy, as the Prophet here puts an end to the Roman Empire when it began to be torn in pieces. As to the time when Christ’s reign began, I have just said it ought not to be referred to the time of his birth, but to the preaching of the Gospel. From the time when the Gospel began to be promulgated, we know the Roman monarchy to have been dissipated and at length to vanish away. Hence the empire did not endure through Constantine or other emperors, since their state was different; and we know that neither Constantine nor the other Caesars were Romans. From the time of Trojan the empire began to be transferred to strangers, and foreigners reigned at Rome. We also know by what monsters God destroyed the ancient glory of the Roman people! — for nothing could be more abandoned or disgraceful than the conduct of many of the emperors. If any one will but run through their histories, he will discover immediately that no other people ever had such monsters for rulers as the Romans under Heliogabalus and others like him, — I omit Nero and Caligula, and speak only of foreigners. The Roman Empire was therefore throughout the world. Thus we observe the same ignorance in this argument of the rabbi as in the others. 他的第五個論點是：——康斯坦丁並其他的凱撒信奉基督的信仰。如果我們接受這個信仰 ，祂說，耶穌——馬麗亞的兒子就成了第五個國王，這怎麼可能呢？就好像同羅馬帝國仍 然在這個國王的統治下存在一樣。因為，那裡基督的宗教信仰昌盛，祂就在該處被敬拜為 唯一的網，國度也不可能與祂分離。因此，當基督在康士坦丁和他的繼承人的時期，在羅 馬人中得到了榮耀和能力，祂的統治也不能與他們的統治分離。但是這個論點的答案也是 容易的，就如同先知在羅馬帝國被撕裂成為碎片的時候，為羅馬帝國畫上了句號。在基督 的統治開始的時候，我已經說過，不應當被認定為祂出生的時候，而是福音傳揚的時候。 從福音開始被宣揚的時候開始，我們知道羅馬的治權就已經被驅散了，最終完全消失。因 此，帝國並未透過康士坦丁或其他的皇帝而繼續存在，因為他們的情況都是不同的；我們 知道康士坦丁或其他的凱撒都不是羅馬人。從特洛伊世代開始，帝國就被轉化為讓外人， 和外國人在羅馬統治。我們也知道，神摧毀了羅馬人古代的榮耀！——因為沒有什麼比那 許多的皇帝的行為更被人拋棄或羞恥的。如果任何人讀完他們的歷史，他就會立刻發現， 沒有別的民像羅馬人一樣，擁有那種如禽獸般的統治者，就像Heliogabalus與其他像他的 人一樣，——我個跳過了尼祿和Caligual，只論到其他的外國人。羅馬帝國因此遍及全世 界。故此，我們看見這位拉比獻出了其他論點中同樣的無知。 The last assertion is, — The Roman empire as yet partially survives, hence what is here said of the fifth monarchy cannot belong to the son of Mary; it is necessary for the fourth empire to be at an end, if the fifth king began to reign when Christ rose from the dead and was preached in the world. I reply, as I have said already, the Roman empire ceased, and was abolished when God transferred their whole power with shame and reproach to foreigners, who were not only barbarians, but horrible monsters! It would have been better for the Romans to suffer the utter blotting out of their name, rather than submit to such disgrace. We perceive how this sixth and last reason vanishes away. I wished to collect them together, to shew you how foolishly those Jewish reasoners make war with God, and furiously oppose the clear light of the Gospel. 最後一個假設是，——羅馬帝國有一部分倖存下來了。故此，此處論到第五個帝國不可能 屬於馬麗亞的兒子；第四個帝國必須結束後，第五個帝國才可能在基督從死人中復活，被 傳揚到全世界，才能夠開始掌權。我回答，就如同我已經說過的，羅馬帝國已經結束了， 當神把他們的權利轉移給無恥和背道的外國人的時候，就已經被拋棄了。那些外國人不僅 僅是野蠻人，也是令人恐懼的野獸！羅馬帝國即便讓他們的名號被完全抹去，也比服在那 個羞辱下好。我們認為第六和最後一個論點也就沒有支持了。我希望把它們手機在一起， 向你們表明，那些猶太人的辯論家是多麼的愚蠢，他們與神征戰，狂暴的反對福音清明的 光照。 I now return to Daniel’s words. He says A kingdom shall come and destroy all other kingdoms I explained yesterday the sense in which Christ broke up those ancient monarchies, which had come to an end long before his advent. For Daniel does not wish to state precisely what Christ would do at any one moment, but what should happen from the time of the captivity till his appearance. If we attend to this intention, all difficulty will be removed from the passage. The conclusion, therefore, is this; the Jews should behold the most powerful empires, which should strike them with terror, and utterly astonish them, yet they should prove neither stable nor firm, through being opposed to the kingdom of the Son of God. But Isaiah denounces curses upon all the kingdoms which do not obey the Church of God. (Isaiah 60:12.) As all those monarchs erected their crests against the Son of God and true piety, with diabolical audacity, they must be utterly swept away, and God’s curse, as announced by the Prophet, must become conspicuous upon them. Thus Christ rooted up all the empires of the world. The Turkish empire, indeed, at this day, excels in wealth and power, and the multitude of nations under its sway; but. it was not God’s purpose to explain future events after the appearance of Christ. He only wished the Jews to be admonished, and prevented from sinking under the weight of their burden, since they would be in imminent danger through the rise of so many fresh tyrannies in the world, and the absence of all repose. God wished, therefore, to brace their minds by fortitude. One reason was this — to cause them to dwell upon the promised redemption, and to experience how evanescent and uncertain are all the empires of the world which are not founded in God, and not united to the kingdom of Christ. God, therefore, will set up the kingdoms of the heavens, which shall never be dissipated. It is here worthwhile to notice the sense in which Daniel uses the term “perpetuity ” It ought not to be restricted to the person of Christ, but belongs to all the pious and the whole body of the Church. Christ is indeed eternal in himself, but he also communicates his eternity to us, because he preserves the Church in the world, and invites us by the hope of a better life than this, and begets us again by his Spirit to an incorruptible life. 我如今回到但以理的話。祂說，有一個國將會摧毀其他所有的帝國，我昨天解釋過，其意 義就是基督將打碎這些古代的帝國。因為但以理並不希望準確的描述基督在那個時候將會 做些什麼事，而是從被擄的時候開始直到基督顯現的期間所發生的事。如果我們看見他的 動機，所有這段話中的難題就會迎刃而解。總之，就是；猶太人當定睛注視那些最強盛的 帝國，將會以恐怖擊打他們，致終使得他們大為吃驚，然而它們因為反對神兒子的國度， 而被證明是不穩定的。但是以賽亞公開指責並咒詛那些不順從神的教會的帝國。（以賽亞 書60:12）那些帝國建立自己的高山以對抗神的兒子並那些真正敬虔的人，帶著惡魔般的 膽大妄為，他們致終必須 被抹去。因此基督把所有世上的帝國連根拔除。確實，在今日 ，土耳其帝國擁有龐大的財富與權力，許多民族都服在它的鐵蹄下；但是，神的目的並不 是要解釋在基督顯現之後，未來將發生的事件。祂只希望猶太人被提箱，並避免被他們肩 上的重擔壓垮，因為他們在世界不斷產生新的暴君的過程中面對極度的危險，不得安寧。 因此，神希望鞏固他們的心思。其中的一個理由乃是——使得他們住在應許的救贖中，經 歷世界中所有不是神所建立的帝國是多麼迅速的消失並不可靠，它們拒絕與基督的國度聯 合，因此，必須設立永不敗落之諸天的國度（kingdoms of the heavens）。我們在此還 當注意但以理所使用的“永恆（perpetuity）”這個字的意義。基督的位格不能被先知， 而屬於整個敬虔的教誨。基督因此在自己裡面是永恆的，但是他也把祂的永恆交流給我們 ，因為祂保守在世界裡的教誨，並用對於一個更好的生命的盼望邀請我們，借著祂的聖靈 生了我們，達到不朽壞的生命。 The perpetuity, then, of Christ’s reign, is twofold, without considering his person. First, in the whole body of believers; for though the Church is often dispersed and hidden from men’s eyes, yet it never entirely perishes; but God preserves it by his incomprehensible virtue, so that it shall survive till the end of the world. Then there is a second perpetuity in each believer, since each is born of incorruptible seed, and renewed by the Spirit of God. The sons of Adam are now not mortal only, but bear within them heavenly life; since the Spirit within them is life, as St. Paul says, in the Ephstle to the Romans. (Romans 8:10.) We hold, therefore, that whenever Scripture affirms Christ’s reign to be eternal, this is extended to the whole body of the Church, and need not be confined to his person. We see, then, how the kingdom from which the doctrine of the Gospel began to be promulgated, was eternal; for although the Church was in a certain sense buried, yet God gave life to his elect, even in the sepulcher. Whence, then, did it happen that the sons of the Church were buried, and a new people and a new creation required, as in Psalm 102:18? Hence it easily appears that God is served by a remnant, although they are not evident to human observation. 因此，基督的政權的永恆性有兩個方面，我們不必考慮祂的違規。首先，對於整個信徒； 因為雖然教會往往是散居在全地，人眼往往看不見他們，然而他們卻永遠不會滅亡；但是 神用自己無法理解的美德保守他們，以至於他們將會存留到世界的末了。接下來，在每一 位徒裡面都有一個永恆，因為每一位信徒裡面都有一粒不朽壞的種子，被神的靈所更新。 亞當的子孫如今不再是必死的，而擁有屬天的生命；因為他們裡面的聖靈就是生命，如同 保羅在寫給羅馬人的書信中所說的一樣。（羅馬8:10）因此，我們堅稱，當聖經肯定基督 的政權是永遠的時候，這件事將會延伸至整個教會，不會被祂的位格所限制。我們也看見 福音的教義如同從這個國度繁衍茂盛，這個國度是永遠的；因為，教會從某個意義上來說 是被掩埋的，然而神將生命賜給祂的選民，即便當教會在墳墓裡面的時候。這就是發生在 眾子的教會被埋葬的時候，就需要一群新的百姓並新造的緣故，如同詩篇102:18所說的。 因此我們很容易就看見神被餘民服侍，雖然他們對於人眼而言是不顯著的。 He adds, This kingdom shall not pass away to another people. By this phrase the Prophet means that this sovereignty cannot be transferred, as in the other instances. Darius was conquered by Alexander, and his posterity was extinguished, till at length God destroyed that ill-fated Macedonian race, until no one survived who boasted himself to be sprung from that-family. With respect to the Romans, although they continued to exist, yet they were so disgracefully subjected to the tyranny of strangers and barbarians, as to be completely covered with shame and utterly disgraced. Then, as to the reign of Christ, he cannot be deprived of the empire conferred upon him, nor can we who are his members lose the kingdom of which he has made us partakers. Christ, therefore, both in himself and his members, reigns without any danger of change, because he always remains safe and secure in his own person. As to ourselves, since we are preserved by his grace, and he has received us under his own care and protection, we are beyond the reach of danger; and, as I have already said, our safety is ensured, for we cannot be deprived of the inheritance awaiting us in heaven. We, therefore, who are kept by his power through faith, as Peter says, may be secure and calm, (1 Peter 1:5,) because whatever Satan devises, and however the world attempts various plans for our destruction, we shall still remain safe in Christ. We thus see how the Prophet ’s words ought to be understood, when he says that this fifth empire is not to be transferred and alienated to another people. The last clause of the sentence, which is this, it shall bruise and break all other kingdoms, and shall stand perpetually itself, does not require any long exposition. We have explained the manner in which Christ’s kingdom should destroy all the earthly kingdoms of which Daniel had previously spoken; since whatever is adverse to the only-begotten Son of God, must necessarily perish and utterly vanish away. A Prophet exhorts all the kings of the earth to kiss the Son. (Psalm 2:12.) Since neither the Babylonians, nor Persians, nor Macedonians, nor Romans, submitted themselves to Christ, nay, even used their utmost efforts to oppose him, they were the enemies of piety, and ought to be extinguished by Christ’s kingdom; because, although the Persian empire was not in existence when Christ appeared in the world, yet its remembrance was cursed before God. For Daniel does not here touch only on those things which were visible to men, but raises our minds higher, assuring us most clearly that no true support on which we can rest can be found except in Christ alone. Hence he pronounces, that without Christ all the splendor, and power, opulence, and might of the world, is vain, and unstable, and worthless. He confirms the same sentiment in the following verse, where God shewed the king of Babylon what should happen in the last times, when he pointed out a stone cut out of the mountain without hands We stated Christ to be cut out of the mountain without hands, because he was divinely sent, so that men cannot claim anything for themselves in this respect, since God, when treating of the redemption of his own people, speaks thus, by Isaiah, — Since God saw no help in the world, he relied upon his own arm and his own power. (Isaiah 63:5.) As, therefore, Christ was sent only by his heavenly Father, he is said to be cut out without hands 他還加上，這個國不會被交給別的民。先知用這句話指明這個政權是不可被轉移的，如同 其他的事例一樣。大流士被亞歷山大所征服，他的後代被消滅了，只帶神最終毀滅了馬其 頓民族，以至於再也沒有任何倖存者敢吹噓自己是那個家族的遺民。至於羅馬人，雖然他 們仍然存在，但是他們乃是以羞辱的方式服在外國人和野蠻人之下，就好像完全被恥辱和 最大的羞辱所覆蓋一樣。對於基督的政權而言，祂不能被那些與祂相提並論的帝國所扭曲 ，我們作為祂的制鐵，也不能失去祂讓我們成為有份者的那個國度。因此，基督在祂自己 並在祂的肢體中掌權，沒有任何改變的危險，因為祂在祂自己的位格中總是安全並穩固的 。至於我們，因為我們被祂的恩典所保守，祂也親自照顧並保護我們，我們就不會有任何 的危險；就如同我已經說過的，我們安全是被保證的，因為我們不能被奪去在天上等著我 們去繼承的福分。我們這些借著信心被祂的大能所保守的人，就如同彼得所說的，應當穩 妥並安靜，（彼得後書1:5）因為不管撒旦怎麼出謀劃策，世界如何嘗試攻訐我們好會沒 我們，我們在基督裡總是安全的。因此我們看見先知的話當如何被理解，當他說第五個國 度並不能被轉移到別的民手上。這句話的最後一段，說到這個國度將會打碎其他的帝國， 也會永遠站立。我們解釋了基督的國度如何摧毀所有但以理前述，在地上的帝國；因此， 凡阻擋神獨生子的一切事物，都必須被摧毀，致終消失不見。先知勸勉地上的君王要與子 親嘴。（詩篇2:12）因為不論是巴比倫人，波斯人，馬其頓人或羅馬人，都順服在基督腳 前，他們曾經盡力反對祂，是敬虔的敵人，也當被基督的國度所消滅；因為，雖然波斯帝 國在基督顯現在世界的時候已經不存在了，然而它的記憶在神面前仍然是被咒詛的。但以 理在此並不想觸及那些人眼所見的事物，而是要提升我們的心思，讓我們認識除了在基督 裡面，我們無法再別處找到真正的支持。因此他公開責備，就是，若沒有了基督，所有世 界的光輝，能力，富裕，和權柄都是虛空，不穩定，並沒有價值的。他肯定了下面那節， 就是神指出那塊非人手所鑿，從山而出的石頭，向巴比倫國王表明將要發生的事。我們宣 告基督就是那塊非人手所鑿，叢山而出的石頭，因為祂是神所差遣的，所以人不能在這個 方面為自己宣告什麼，因為神在處理祂自己百姓的救贖的時候，透過以賽亞說，——因為 神看見沒有人幫助世界，祂伸出祂的手，施展祂的大能。（以賽亞書63:5）故此，基督被 祂天上的父差遣，被稱為非人手所鑿。 Meanwhile, we must consider what I have added in the second place, that the humble and abject origin of Christ is denoted, since it was like a rough and unpolished stone. With regard to the word “mountain”, I have no doubt Daniel here, wished to shew Christ’s reign to be sublime, and above the whole world. Hence the figure of the mountain means, in my opinion, — Christ should not spring out of the earth, but should come in the glory of his heavenly Father, as it is said in the Prophet. And thou, Bethlehem Ephratah, art the least among the divisions of Judah; yet out of thee shall a leader in Israel arise for me, and his reign shall be from the days of eternity. (Micah 5:2.) Daniel, then, here condescends to those gross imaginations to which our minds are subjected. Because, at the beginning, Christ’s dignity did not, appear so great as we discern it in the kings of the world, and to this day it seems to some obscured by the shame of the cross, many, alas! despise him, and do not acknowledge any dignity in him. Daniel, therefore, now raises aloft our eyes and senses, when he says this stone should be cut out of the mountain Meanwhile, if any one prefers taking the mountain for the elect people, I will not object to it, but this seems to me not in accordance with the genuine sense of the Prophet. At length he adds, And the dream is true, and its interpretation trustworthy Here Daniel securely and intrepidly asserts, that he does not bring forward doubtful conjectures, but explains faithfully to King Nebuchadnezzar what he has received from the Lord. Here he claims for himself the Prophetic authority, to induce the king of Babylon to acknowledge him a sure and faithful interpreter of God. We see how the prophets always spoke with this confidence, otherwise all their teaching would be useless. If our faith depended on man’s wisdom, or on anything of the kind, it would indeed be variable. Hence it is necessary to determine this foundation of truth, — Whatever the Prophets set before us proceeds from God; and the reason why they so constantly insist on this is, lest their doctrine should be supposed to be fabricated by men. Thus also in this place, Daniel first says, the dream is true; as if he said, the dream is not a common one, as the poets fable concerning a gate of horn; the dream is not confused, as men imagine when scarcely sane, or stuffed with meat and drink, or through bodily constitution, either melancholy or choleric. He states, therefore, the king of Babylon’s dream to have been a true oracle; and adds, its interpretation is certain Where, as in the next clause, the Prophet again urges his own authority, lest Nebuchadnezzar should doubt his divine instructions to explain the truth of his dream. 在同時，我們必須考慮我在第二段加上的那點，就是基督卑微和低賤的出生，因為那就像 粗糙和未曾拋光的石頭。關於“山”這個賜，我毫不懷疑但以理在此要表明基督的政權是 雄偉的，遠超全世界。因此，我認為，山的表號的意思乃是——基督不是從地而出的，而 是從祂在天上的父的榮耀來的，就如同先知所說的一樣。伯利恒、以法他啊，你在猶大諸 城中為小；將來必有一位從你那裡出來，在以色列中為我作掌權的；祂的根源從恒古，從 太初就有。（彌迦書5:2）但以理在此俯就那些從我們的心思產生的粗俗想像。因為，基 督的尊榮在一開始並沒有像我們所認為的，地上的君王那麼的顯眼，直到今日還有人認為 十字架的羞辱乃是難以理解的，看啊！許多人還藐視祂，不承認祂裡面有任何的尊榮。故 此，當但以理說這塊石頭不是從山中被鑿出來的時候，把我們的眼目和感覺提升到高處。 同時，如我們想要把山說成是選民，我也不會反對，但是，這個說法看起來並不符合先知 真實的意思。他在最後加上，那個夢是真的，他的詮釋也是可相信的。但以理在此無畏勇 敢的確定，就是他並不是在描述一個推測出來的猜想，而是忠實的向尼布甲尼撒王解釋他 從主所領受的看見。他在此宣告了自己先知的權柄，促使巴比倫王承認他是神忠實的詮釋 者。我們看見先知如何總是帶著信心說話，否則他們的教訓就沒有任何益處了。如果我們 的信心依靠人的智慧，或任何類似的事物，它就會搖動。我們需要認定這個真理的根據， ——不論先知對我們說什麼從神而來的話；他們只所以如此堅持這點的原因乃是，免得他 們的教義被懷疑是人類的創作。所以，但以理在此先說，那個夢是真實的；就好像他說， 那個夢並不是一個尋常的夢，就好像詩杜撰關於角門的故事一樣；我們不當把心智健全之 人的夢誤解為人的幻想，或他腹中充滿了食物與酒精，或具有某種物質的構成，也不是某 種憂愁或狂怒。因此，他宣告巴比倫王的夢乃是神諭；並加上正確的解釋。在下一節中， 先知在此主張自己的權威，免得尼布甲尼撒王會懷疑他從神得到的知識，以及對他的夢之 真理的解釋。 ================================== --

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