What is a eunuch in the Bible? What does the Bible say about eunuchs?

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.

The Lord's answer is perhaps more accurately translated in the Numerical Bible, "Not all have capacity for this, but those to whom it hath been given," that is, not all have capacity to remain unmarried, though some do. Some were by nature eunuchs, being born as such. Others had been made eunuchs through the cruelty of men, as slaves deprived of their sexual powers. Other still, however, had voluntarily made themselves eunuchs for the kingdom of heaven's sake. Then He adds that this is only for those able to receive it. Therefore, as to the third class, there is a spiritual explanation. Rather than one being a literal eunuch in this case, he willingly denies himself the privileges connected with marriage in order to devote himself entirely to the service of the Lord.

The kingdom of heaven then calls for faithfulness and honor in the marriage bond. No less does it call for proper respect for the family relationship, the becoming consideration of children, as is seen now in verses 13 to 15. When young children were brought to the Lord, the disciples evidently thought that the kingdom was too advanced a matter for their tender age, and they rebuked those who brought them. Many believers still have virtually the same attitude.

"His disciples say to Him, If the case of the man be so with his wife, it is not good to marry. And He said to them, All cannot receive this word, but those to whom it has been given; for there are eunuchs, which have been born thus from their mother's womb; and there are eunuchs who have been made eunuchs of men; and there are eunuchs who have been made eunuchs of themselves for the sake of the kingdom of the heavens." He that is able to receive it, let him receive it (verses 10-12).

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).

And now the scene changes once more. The Pharisees with their temptation had been silenced by the Lord and their question resulted in definite teachings from the lips of the great Teacher concerning the institution of marriage in the kingdom. Another question is now to be answered by Him, the question of the relation of children to the kingdom. In the eighteenth chapter the Lord had put a little child in their midst and had said "Unless ye are converted and become as little children, ye will not at all enter into the kingdom of heaven;" but here little children are brought to Him.

(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.

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.

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 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

Thus, in the book of the prophet Isaiah, we read, "Blessed is the man that does this, and the son of man that lays hold on it; that keeps the sabbath from polluting it, and keeps his hand from doing any evil. Neither let the son of the stranger, that has joined himself to the Lord, speak, saying, The Lord has utterly separated me from his people; neither let the eunuch say, Behold I am a dry tree. For thus says the Lord to the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; even to them will I give in mine house, and within my walls, a place and a name better than of sons and of daughters; I will give them an everlasting name that shall not be cut off. Also the sons of the stranger," — here, of course, viewed in connection with Israel, as in Numbers 15 and other scriptures — "that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keeps the sabbath from polluting it, and takes hold of my covenant; even them will I bring to my holy mountain, and make them joyful in my house of prayer, their burnt-offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people."

A man of Ethiopia has been to Jerusalem to worship, and is returning by that desert road. We may be confident that Jerusalem had not much at that time to reward a pilgrimage. The road might well be to him a dreary one. With a heart for God, such as he surely had, the contact with priests and rulers of the stamp of Caiaphas and his Sadducean company must have thrown a shadow upon his soul. He was besides an outcast religiously, spite of a high position and his heart for God. As a eunuch, (if we are to take that literally, as I doubt not,) he could not come into the congregation of the Lord (Deut. 23:1); whatever precious assurances there might be for him of future blessing (Isa. 56:3-5). Sitting in his chariot, on his return from the city of hollow forms and barren solemnities, he turns naturally to the pages of the prophets, and of Isaiah most of all, to find consolation; but here too he was met by sorrow, and of a kind also that he could not penetrate, — the sorrows of One from whom Israel, it seemed, had turned, of One led as a sheep to the slaughter, and as a lamb dumb before its shearers, His judgment taken away, His life from the earth. He is reading this aloud as he overtakes Philip upon the road, as if he would impress himself with something which should have significance for him, but has not; the cloud is over it hopelessly, as it seems to him, without some guide; and he has none. How could he think of finding an interpreter upon that desert way, his back upon Jerusalem, and after his useless visit there?

How the voice of the evangelist, cheery with its message ready, the Voice of the Spirit astir in him to deliver it, must have made his heart leap in response to the question which penetrated already with a ray of light the gloom of his perplexity, "Understandest thou what thou readest?" "How should I?" he answers simply; "except some one should guide me?" And immediately there springs up in his soul the eager hope that in this unknown stranger, God may have sent him help. He asks Philip, therefore, to sit with him in his chariot, and soon is an enwrapt hearer of the gospel of Christ.

The effect was rapid and decided. Going on their way, they reached water, near, it would seem (if the Palestine Exploration Society's map is correct), to the modern Tell Hesy [29] and the eunuch at once proposed to be baptised with Christian baptism. "See, here is water; what doth hinder me to be baptised?" Anxious to profess himself openly a disciple of the Lord Jesus, he commanded the chariot to stand still; and the two, Philip and the eunuch, went down into the water, and he baptised him (Acts 8:36-38). Philip's mission to him had now ended. He had preached unto him Jesus. He had baptised him at his own desire. Then "the Spirit of the Lord caught away Philip." He disappeared as suddenly, or more so, than he had come. The two who had met in the desert never met again on earth. The eunuch continued his homeward journey without deviating from his path by endeavouring to find out Philip. "He saw him no more" is the sacred writer's statement, who assigns the following as a reason; "for," as we should read (not, and), "he went on his way rejoicing." Philip had done for him all that he had to do. The eunuch had received what he wanted. He had gone to Jerusalem to worship. He had left that city without any knowledge of Christian truth. He met Philip by the way, had Jesus preached to him, and went home a professed disciple of the crucified, risen, and ascended Lord. Of more than this we have no certain knowledge, so must await a coming day to learn what results, if any, attended him in his country on his return, supposing, as we must, that he sought to spread the Christian faith.

But though about the rest of his path here we can say nothing definite, we know that before the foundation of the world he had been given to the Son by His Father, for Divine choice had been exercised in his favour ere Adam walked the earth (Eph.1:4). And now as a sheep, one of the flock of the Good Shepherd, he appears on the page of inspired history. "All that which the Father giveth Me shall come unto Me," the Lord had said (John 6:37 ). This eunuch, given to Him, did come to Him. But, humanly speaking, how unlikely was that to have taken place! He had visited Jerusalem without, as we may well believe, coming across any of the Apostles, or coming under the power of their teaching. He was returning home to Ethiopia , where certainly no Christian teachers or preachers were yet to be found. He was leaving behind him the land in which alone as yet the light of Christian truth was shining. But the Shepherd's eye was on him, and the Spirit directed Philip to speak to him. Then it was discovered that he was one of the sheep for whom the Good Shepherd had given His life; and though as a eunuch he could never of old have been admitted into the congregation of the Lord (Deut.23:1), he could be, and was, admitted into the assembly of God and of Christ.