Книга пророка Иезекииля, Глава 28, стих 3. Толкования стиха

WE ARE ALL SINNERS. AUGUSTINE: This is the reason, if I am not mistaken, why in the prophet Ezekiel a certain most haughty person is asked, “Are you then wiser than Daniel?” Nor on this point can that be possibly said that some contend for in opposition to the Lord’s Prayer: “For although,” they say, “that prayer was offered by the apostles, after they became holy and perfect and had no sin whatever, it was not on behalf of their own selves but for imperfect and still sinful people that they said, ‘Forgive us our debts, as we also forgive our debtors.’ They used the word our, they say, “in order to show that in one body are contained both those who still have sins and themselves, who were already altogether free from sin.” Now this certainly cannot be said in the case of Daniel, who (as I suppose) foresaw as a prophet this presumptuous opinion when he said so often in his prayer, “We have sinned” . . . he expresses himself in language so distinct and precise . . . and wanted above all things to commend it to our notice: “My sins,” says he, “and the sins of my people.” Who can contradict such evidence as this, but one who is more pleased to defend what he thinks than to find out what he ought to think? ON THE MERITS AND FORGIVENESS OF SINS AND ON INFANT BAPTISM 2.13.10.

EVEN DANIEL CONFESSES HIS SINS. AUGUSTINE: Can anyone claim to be without sin, when Daniel confesses his own sins? I mean, some proud person or other was asked through the prophet Ezekiel, “Are you wiser than Daniel?” Again, the prophet also placed this Daniel among the three holy men in whom God signifies the three sorts of human beings he is going to deliver when the great tribulation comes on the human race. SERMON 397.1.

DANIEL UNIQUE, BUT STILL A SINNER. AUGUSTINE: Could we be better than Daniel himself, concerning whom the Lord said to the prince of Tyre by the prophet Ezekiel: “Are you wiser than Daniel?” He is unique in being included among the three just men whom God says he will deliver, doubtless showing three special types of just people, when he says he will so deliver them as not to deliver their sons with them, but they only shall be delivered: namely, Noah, Daniel and Job. LETTERS 111.

И среди самих людей существуют различия. По-особому был мудр Даниил, о котором сказано: Кто мудрее Даниила? (Иез. 28:3). Иначе мудры другие мудрецы, а иначе Соломон, владевший мудростью, превышающей всю мудрость древних и всех мудрецов Египта См. : 3 Цар. 4:29-31. Одно дело быть мудрым, как все, а другое – поистине быть мудрым. Мудрый, как все, знает о временном и сведущ для себя – чтобы отнять что-то у другого и присвоить себе, а обладающий совершенной мудростью не помышляет о своей выгоде, но думает о том, что вечно, что подобает и что достойно, и всеми силами стремится обрести полезное всем Ср. : 1 Кор. 10:24 , а не то, что полезно ему самому. 

DANIEL’S BRAVERY. AMBROSE: Who would refuse the counsel of Daniel, of whom God said, “Who is wiser than Daniel?” How can people doubt about the minds of those to whom God has given such grace? By the counsel of Moses wars were brought to an end, and for his merit’s sake food came from heaven and drink from the rock. How pure must have been the soul of Daniel to soften the character of barbarians and to tame the lions! What temperance was his, what self-restraint in soul and body! Not unworthily did he become an object of admiration to all, when—and all people do admire this—though enjoying royal friendships, he looked not for gold or counted the honor given him as more precious than his faith. For he was willing to endure danger for the law of God rather than to be turned from his purpose in order to gain human favor. DUTIES OF THE CLERGY 2.11.57-58.

WE ARE ALL IMPERFECT. JEROME: The same apostle writes that God alone is wise, although both Solomon and many other holy people are called wise, and it is said, according to the Hebrew, to the prince of Tyre, “You are wiser than Daniel.” Therefore, just as he alone is called the light, immortal and wise, although they are many who are immortal, and who are lights and who are wise, so also the human perfection that proceeds not from nature but from grace shows that those who seem to be perfect are imperfect. AGAINST THE PELAGIANS 2.7.