John Calvin Commentary Matthew 19:12

"For there are eunuchs, that were so born from their mother`s womb: and there are eunuchs, that were made eunuchs by men: and there are eunuchs, that made themselves eunuchs for the kingdom of heaven`s sake. He that is able to receive it, let him receive it." — Matthew 19:12 (ASV)

For there are eunuchs. Christ distinguishes three kinds of eunuchs. Those who are so by nature, or who have been castrated by men, are debarred from marriage by this defect, because they are not men. He says that there are other eunuchs, who have castrated themselves so that they may be more at liberty to serve God; and these He exempts from the obligation to marry.

Therefore, it follows that all others who avoid marriage fight against God with sacrilegious audacity, like the giants of old. When Papists emphasize the word castrate (εὐνοῦχισαν), as if men could, at their own will, obligate themselves to continence, this argument is too frivolous. For Christ has already declared that God gives this gift to whomever He chooses. A little later, we will find Him maintaining that it is folly for anyone to choose to live unmarried if they have not received this special gift.

This castration, therefore, is not a matter of free will. The clear meaning is that while some men are by nature fit to marry, if they abstain, they do not tempt God, because God grants them this exemption.⁶⁰⁷

For the sake of the kingdom of heaven. Many foolishly explain this as meaning, in order to deserve eternal life; as if celibacy contained within itself some meritorious service, as the Papists imagine that it is an angelic state. But Christ meant nothing more than that unmarried persons should have this as their objective: that, being freed from all cares, they may more readily apply themselves to the duties of piety.

It is, therefore, a foolish notion that celibacy is a virtue. For it is not in itself more pleasing to God than fasting and is not entitled to be counted among the duties that He requires from us, but must serve another purpose. Furthermore, Christ expressly intended to declare that even if a man is pure from fornication, his celibacy is not approved by God if he considers only his own ease and comfort. He is excused only on this ground: that he aims at a free and unrestrained meditation on the heavenly life.

In short, Christ teaches us that it is not enough for unmarried men to live chastely unless they abstain from marriage for the express purpose of devoting themselves to better pursuits.⁶⁰⁸

He that can receive it, let him receive it. By this conclusion, Christ warns them that the use of marriage is not to be despised, lest with blind rashness we rush headlong to destruction. For it became necessary to restrain the disciples, whom He saw acting thoughtlessly and without judgment. But the warning is useful to all, for in selecting a way of life, few consider what has been given to them; instead, people rush forward indiscriminately, in whatever direction thoughtless zeal prompts them.

And I wish that this warning had been heeded in past times. But people’s ears are stopped by I know not what enchantments of Satan, so that, contrary to nature and, as it were, in spite of God, those whom God called to marriage have bound themselves with the cord of perpetual virginity⁶⁰⁹; next came the deadly cord of a vow, by which wretched souls were bound,⁶¹⁰ so that they never rose out of the ditch.

⁶⁰⁷ “Pource qu’il leur permet de s’en passer, et leur baille un privilege par dessus les autres;” — “because he allows them to abstain from it, and grants them a privilege above others.”;” — “because he allows them to abstain from it, and grants them a privilege above others.”

⁶⁰⁸ “Afin d’estre plus libres pour s’employer a meilleures choses a la gloire de Dieu;” — “in order to be more free for being employed in better things for the glory of God.”;” — “in order to be more free for being employed in better things for the glory of God.”

⁶⁰⁹ “De perpetuelle virginite, comme on dit;” — “of perpetual virginity, as it is called.”;” — “of perpetual virginity, as it is called.”

⁶¹⁰ “Le voeu qui a este comme un licol pour tenir les poures ames enserrees de court;” — “the vow, which was like a halter to keep poor souls firmly bound.”;” — “the vow, which was like a halter to keep poor souls firmly bound.”