What does it mean to emasculate?

It means to render a person or thing useless in respect of the purpose for which he or it is made.

A man who was emasculated in any way could not be recognized as one of Israel's congregation (v.1). Such mutilation deprives one of his proper masculinity. The Lord makes a clear distinction between men and women, and in the present day each has distinct functions in the assembly of God. So that the spiritual lesson for us is that we fully assume the responsibilities of our God-given place. Of course in the Church of God today one's physical deformities make no difference to his spiritual blessings.

The Lord distinguished three classes of eunuchs: those that were thus born; those emasculated by men; and those who had made themselves such for the kingdom of heaven's sake. Matt. 19:12. It is the second class that are otherwise mentioned in scripture. They often became men of influence in the eastern courts, and had care of the harems; and where there were several there was one called their 'prince.' Jer. 29:2; Dan. 1:3-18; Acts 8:27. Ebed-melech who befriended Jeremiah was a eunuch in the house of Zedekiah. Jer. 38:7-13. And they were eunuchs who threw Jezebel out of the lattice. 2 Kings 9:32. This shows that Israel had followed the custom of the East in employing such persons.

One of the things prophesied against Israel was that their sons should be made eunuchs in the palace of the king of Babylon. 2 Kings 20:18; Isa. 39:7. The case of Daniel and his companions was an instance of the fulfilment of this, for they were committed to the care of 'the master of the eunuchs.' Though the word saris signifies 'eunuch' it is often in the A.V. translated 'chamberlain' and 'officer' because the eunuchs were employed in such positions of trust. The man of Ethiopia baptised by Philip was a eunuch of great authority under the queen. Acts 8:27.

But, says the Lord, "All men receive not this saying, save they to whom it is given. For there are some eunuchs which were so born from their mother's womb; and there are some eunuchs which were made eunuchs of men; and there be eunuchs which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it" (vers. 11, 12). There, I apprehend that, while maintaining the institution of marriage naturally, the Lord shows there is a power of God that can raise people above it. The apostle Paul was acting in the spirit of this verse, when he gives us his own judgment as one that had "obtained mercy of the Lord to be faithful" (1 Cor. 7:25). Doubtless he was called to a remarkable work, which would have made due attention to family relationship very difficult. His business lay and took him everywhere. Wherever there were churches to care for, wherever souls cried, Come over and help us — and far beyond the calls of saints or men, the Holy Ghost laid it on his devoted heart. With wife or family to care for, the work of the Lord could not have been so thoroughly done. Hence the wise and gracious judgment of the apostle, not given as a command, but left to weigh on the spiritual mind. The last of the three classes in the verse is figuratively expressed: it means, plainly, living unmarried for God's glory. But mark, it is a gift, not a law, much less a caste. Only such receive it "to whom it is given." It is put as a privilege. As the apostle presses the honourableness of marriage, he was the last to lay the smallest slur on such a tie; but he also knew of a higher and all-absorbing love, an entrance, in measure, into the affections of Christ for the Church. Still this is not an imposed obligation, but a special call and gift of grace in which he rejoiced to glorify his Master. The appreciation of the love of Christ to the Church had formed him in its own pattern. Observe here, it is "made themselves eunuchs for the kingdom of heaven's sake" — that order of things which depends on Christ now in heaven. And hence, strong in the grace that shines in Him at the right hand of God, they to whom it is given walk above the natural ties of life — not despising them; but honouring them, while individually surrendering themselves to that goodly portion which shall not be taken from them.

The disciples, with their question, lay bare their own hearts. If such was the case, they think, that the best thing is not to marry at all. He speaks then of what incapacitates for marriage. Some are unfitted for this divinely instituted relation by nature, others have been made so by wicked men, a custom still largely prevailing in the Orient. There is a third class who are exempt, and these are those who have made themselves eunuchs for the sake of the kingdom of the heavens. This does not mean mutilation. It means, no doubt, living in an unmarried state for the sake of the kingdom. It is not a law, not an obligation, nor a "sacrament." Celibacy is a man-made and wicked doctrine, contrary to Scripture. "He that is able to receive it, let him receive it." It is then something to be received, a gift from above. The grace and power of God is able to lift some to whom it is given, above the natural things of life. Paul undoubtedly was such a one to whom it was given. "For I would that all men were even as myself. But every man hath his proper gift of God, one after this manner, and another after that.... But and if thou marry, thou hast not sinned; and if a virgin marry she hath not sinned. Nevertheless such shall have trouble in the flesh; but I spare you. But this I say, brethren, the time is short, it remaineth, that both they that have wives be as though they had none.... But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord" (1 Cor. 7:7, 28-32).

Again Paul refers to the false teachers. We have seen in verse 10 one particular person, but now Paul speaks in the plural, “they,”and he speaks, as it were, “I would that they would mutilate, or cut themselves off.”This is really what Paul is saying, that they might use the knife for circumcision, so let them, then, castrate themselves. He is mocking them. In Philippians 3:2 he refers to this religious action by another term, “the concision.”This is another term of contempt to illustrate these people who were always cutting, they wanted to cut, but no amount of cutting would benefit them. So Paul says, “You may start with this kind of circumcision and continue, but it will not benefit you. You may even go as far as to castrate, but it will not benefit you.”No amount of cutting will help. The believers in Galatia were brought into confusion because of this teaching.

First, then, we have the assembly in its refusal of all discordant elements; and here the exclusion of the unsexed male is based on the need of maintaining the integrity of the creature. Mutilation was a reproach to God; and thus the whole spirit of asceticism is condemned and excluded both for Israel and for us today. The word of "bastard," "one born of corruption," only occurs once beside in Zech. 9:6, is explained by the Rabbins, and received by commentators in general as meaning "one born of incest or adultery." Typically, one corruptly born is not the mere child of nature; but rather one corruptly introduced among the people of God. "Baptismal regeneration," as the ritualist holds it, is such a birth; and the Moabite and the Ammonite following here emphasizes this thought, though it be true that they are not distinctly reprobated for their birth, but for their enmity to the true people of God, and their employment of Balaam to curse. But even thus does the false professor, like an Ammonite or a Moabite, show his birth today. The Edomite is the simple natural man, and for him there is more hope, and the Egyptian is classed with him, though only in the third generation (dead and risen with Christ) could they enter the congregation of the Lord.

(a) First, then, we have the assembly in its refusal of all discordant elements; and here the exclusion of the unsexed male is based on the need of maintaining the integrity of the creature. Mutilation was a reproach to God; and thus the whole spirit of asceticism is condemned and excluded both for Israel and for us today. The word for "bastard," — "one born of corruption" — only occurs once beside in Zech. 9:6, is explained by the Rabbins, and received by commentators in general as meaning "one born of incest or adultery." Typically, one corruptly born is not the mere child of nature; but rather one corruptly introduced among the people of God. "Baptismal regeneration," as the ritualist holds it, is such a birth; and the Moabite and the Ammonite following here emphasizes this thought, though it be true that they are not distinctly reprobated for their birth, but for their enmity to the true people of God and their employment of Balaam to curse. But even thus does the false professor, like an Ammonite or a Moabite, show his birth today. The Edomite is the simple natural man, and for him there is more hope, and the Egyptian is classed with him, though only in the third generation (dead and risen with Christ) could they enter the congregation of the Lord.

The Lord next shows three exceptions to marriage. Two of these are connected with nature from different angles of which we need not speak, but the third is of some import and calls for a few words. "Made themselves eunuchs for the kingdom of heaven's sake." First let it be noted that we are here far from the shocking thought of enforced celibacy. If we have looked at marriage as the richest blessing in nature: here we have a power introduced by grace which carries one above nature altogether. There is nothing legal, stoical or ecclesiastical about this; perhaps it may be best explained by the well-known phrase: — "The expulsive power of a new affection." It is indeed the blessed power of the grace of heaven working in the heart and so shaping the life that a person is so controlled by the interests of Christ as to forego what is his proper portion as a man here on earth. Everything that could distinguish the