THEOSISJohn Chrysostom
The king instructed Asphenaz, the chief of his eunuchs, to select young men from the families of the Israelites, particularly from the royal and noble households. This choice was designed so that the power of God might be demonstrated through comparison. In many instances, including areas of wisdom, God makes these contrasts evident. To prevent attributing divine occurrences to Persian intellect, God often establishes comparisons, even contrasting Himself with pagan deities. The prophets affirm this when they proclaim, “There is none like Thee, O Lord, among the gods” (Psalm 85:8).
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The candidates were chosen for their physical attractiveness and intellectual abilities, deemed worthy to serve in the royal court and to instruct others in the Chaldean language and literature. Yet, beauty alone can impede true virtue. Why then does the king seek individuals distinguished by their physical allure? If the worldly ruler seeks such qualities, how much more does God cherish the beauty of the soul? Those who are physically imperfect, as described, would be unworthy to stand before God; therefore, those with moral failings would be even less esteemed in His sight. It is reasonable that the king looks for not just physical strength but also mental acuity, as hinted at by the need for “wise and capable individuals for the king's court.”
The king demands intelligence and discernment, possibly driven by ambition. However, a true scholar seeks wisdom alone. Just as one might choose exquisite attire for beauty alone, the king similarly seeks physically attractive faces, treating them as mere ornaments. So why did God create beauty? One writer noted that “from the greatness of the beauty of creatures comparatively the Maker of their being is known” (Prem. 13:5). This suggests that many aspects of our bodies exist not just for function but for aesthetic appeal—colors exist for beauty, independent of practical use.
Our hair, as Paul mentions, contributes to appearance, indicating, “if a husband has long hair, it is a disgrace to him” (1 Cor. 11:14). Moreover, the alignment and proportion of our features are crafted for beauty, such that removing even a small aspect spoils the whole without detracting from its utility. Hence, the Creator designed our bodies not only for function but also for splendor, granting varying degrees of beauty to different individuals, and even enhancing some after birth.
Observing the arrangement of our bodies reflects beauty, particularly in features like the eyes, which are set above and embody a harmonious roundness, a variety of colors, and clarity. Some may question if beauty ever leads one astray. Not inherently, but through the folly of those who succumb to temptation. “Turn away thy eye from a woman of good looks,” advises the Wise Man, “do not gaze upon another’s beauty” (Sir. 9:8). He emphasizes the enjoyment of one’s own beauty rather than forbidding all visual appreciation.
Consider how beauty did not lead Joseph into pride or vanity; rather, he was encouraged to find comfort in the love of his wife, described as “the lovely hind and graceful doe” (Proverbs 5:18-19). Beauty serves as an important link in marriage, drawing people towards one another physically. Given the challenges of life, God provides comforting elements, igniting love that encompasses all. The Lord has instituted various means to maintain the sanctity of marriage.
Yet one might argue that beauty was a temptation at the beginning, as Scripture relates, “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 lure was not inherent in the beauty itself but in the moral decay of the beholders. God created women to be beautiful not for immodesty, but for love within the bonds of marriage.
The text describes them as “intelligent” and “capable of all wisdom,” tasked to teach the Chaldean texts. Though Moses was raised in royal paternal care, Daniel and his companions, hailing from noble lineage, learned alongside the ruling servants. This was beneficial for their education, ensuring that when Daniel later offered insights to the king, there would be no misunderstanding in his communication. Their studies allowed recognition of Daniel’s exceptional wisdom from the outset.
Despite his situation as a captive with limited resources, Daniel did not succumb to despair, for his devotion stemmed not from the desire for rewards or fear but out of genuine love for God. They studied for three years, combining their educational pursuits with periods of fasting. Daniel exhibited remarkable prudence; when faced with potential compromise, he chose to negotiate rather than simply comply, and when learning of foreign languages and wisdom presented no moral danger, he engaged in those studies to deepen his own understanding.
This approach allowed him to appreciate the distinctive nature of Jewish wisdom in contrast to others, reinforcing his convictions. If allegiance to foreign teachings would compromise his values, he would certainly resist. His wisdom reflects the same source as the failings of those who would choose lesser pursuits over divine sustenance. Thus, Daniel’s reputation for wisdom was firmly established.