THEOSISJohn Chrysostom
The king instructed Asphenaz, head of his eunuchs, to select young men from the children of Israel and from the royal and noble families. This was permitted so that God's might could be revealed by means of contrast; just as in many other instances, wisdom was also illustrated through comparison. To prevent any attribution of what transpired to the wisdom of the Persians, others were taught alongside the Hebrew youths to counter it. Those lacking discernment evaluate matters primarily through comparison; thus, God often employs this method, even likening Himself to pagan deities. The prophets affirm, "There is none like Thee, O Lord, among the gods" (Psalm 85:8).
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These young men were to be without physical defect, handsome, knowledgeable in all areas of learning, wise, and suitable for service in the king's court, where they were to instruct in the literature and language of the Chaldeans. However, beauty can be an impediment to purity and virtue. Why, then, does the king demand such individuals, who would surpass others merely due to their physical attributes? If a king—and especially a king of a foreign nation—seeks such beauty, does not God cherish the beauty of the soul even more? If those who possess physical defects are deemed unworthy to stand before the Lord, then those with blemishes on their souls are far less worthy. It is logical that the king also seeks those who display strength and capability for service, as the prophet indicates, or he may be referencing intellectual strength, highlighted by the description of them as "wise and fit to serve in the king's chambers." What is the purpose behind his demand for "bright men"? These attributes, wisdom and prudence, are valued; but for what reason? As a king of worldly standing, he requests these qualities out of a desire for power; yet a truly wise individual should focus solely on intellectual gifts. Just as we seek exquisite garments for no practical reason, he desires beautiful faces as if they were trivial ornaments.
What, then, is the divine intention behind the creation of beauty? Another has noted, "from the grandeur of the beauty of creatures, the Maker of their being is known" (Prem. 13:5). Therefore, we observe that in our bodies, many attributes exist not only for functionality but also for aesthetic purposes; colors exist for beauty, not merely utility; one's usefulness does not diminish by being plain. Our hair exists for beauty; as Paul states, "if a man have long hair, it is a shame unto him" (1 Cor. 11:14). Even the neck is aptly proportioned, and all other features serve the purpose of beauty, such that removing even a small part can mar the overall appearance, even while the purpose remains intact. Consequently, the Creator has designed our physical beings for aesthetic appeal, and this extends to all living creatures. However, He bestows varying levels of beauty upon individuals, and some may even receive charm postnatally that they lacked at birth. The position of our body parts can exemplify beauty; for instance, the eyes are elevated, resembling a rainbow with smooth contours, hues, distinctiveness, clarity, and brightness. Yet, one may argue: has beauty ever been a snare? Not inherently, but due to the frivolity of those who fall for its allure. "Turn away thy eye from a woman of good looks," advises the wise, "and do not gaze upon another's beauty" (Sir. 9:8). He does not simply state, "thou shalt not gaze," but specifies "at another's beauty," thereby approving the enjoyment of one's own. Why did beauty not hinder Joseph, making him indulgent or proud? "Rejoice with the wife of your youth, and let her love satiate you at all times," the wise sage advises, "let her love delight thee continually" (Proverbs 5:18-19). Beauty serves as an essential bond in marriage since people are considerably drawn to the physical form. Given the challenges and hardships of life, it is fitting that we were graciously granted some comforts; love arises, encompassing all. The Lord has provided and utilized numerous ways to ensure that the bond of marriage remains steadfast.
However, one might object that beauty was a temptation in the beginning: "And the sons of God saw the daughters of men that they were fair, and they took them wives of all which they chose" (Genesis 6:2). The issue was not the beauty itself, but rather the corruption of those individuals. God did not create beautiful daughters to incite shamelessness but intended that each man would cherish his own wife. The text continues by describing them as "skilled and knowledgeable in all wisdom," indicating their fervor and capability in wisdom. "And that he should teach them the books and the language of the Chaldeans." Moses, though a common individual, was raised as royalty; conversely, these young men, of noble descent, were educated alongside the king’s servants. This arrangement allowed them to grasp the sciences and the Chaldean tongue, ensuring that when Daniel addressed the king on profound matters, there would be no intermediary to misconstrue his words. The intention was to recognize Daniel's wisdom, illustrating from the outset how he transcended mere human origins. Another would argue, "I am a captive, lacking provisions; God will certainly overlook my failings." But Daniel did not yield; it was not for gain or fear alone, but out of love for God that he served diligently and for extended periods. For three years they pursued knowledge and for three years they fasted. Do you see Daniel's prudence? When caution was required, he remained steadfast and wise, refusing to comply at times but petitioning graciously. When it posed no danger, he willingly accepted to learn the language and wisdom of others, understanding it was acceptable to study, so long as he did not adopt their teachings blindly. This way, he could deepen his own understanding and reaffirm that no other wisdom surpasses Jewish wisdom, thus growing stronger. Even if it had been wrong, he would still have resisted any transgression. Thus, one can see that his virtues derived from the same place of understanding that those who, like the gluttons enticed by garlic over manna, could not appreciate true nourishment. In this manner, Daniel was revealed as exceptionally wise.