Matthew 19:12

This (even) broader assertion we make: that even if the Paraclete had in this our day definitely prescribed a virginity or continence total and absolute, so as not to permit the heat of the flesh to foam itself down even in single marriage, even thus He would seem to be introducing nothing of "novelty; "seeing that the Lord Himself opens "the kingdoms of the heavens" to "eunuchs," as being Himself, withal, a virgin; to whom looking, the apostle also-himself too for this reason abstinent-gives the preference to continence.

But (now), when the "extremity of the times" has cancelled (the command) "Grow and multiply," since the apostles (another command), "It remaineth, that both they who have wives so be as if they have not," because "the time is compressed; and "the sour grape" chewed by "the fathers" has ceased "to set the sons' teeth on edge," for, "each one shall die in his own sin; "and "eunuchs" not only have lost ignominy, but have even deserved grace, being invited into "the kingdoms of the heavens: " the law of succeeding to the wife of a brother being buried, its contrary has obtained-that of not succeeding to the wife of a brother.

is it that He Himself withal should set upon His own official chair men who were mindful rather to enjoin-(but) not likewise to practise-sanctity of the flesh, which (sanctity) He had in all ways recommended to their teaching and practising?-first by His own example, then by all other arguments; while He tells (them) that "the kingdom of heavens" is "children's; " while He associates with these (children) others who, after marriage, remained (or became)virgins; " while He calls (them) to (copy) the simplicity of the dove, a bird not merely innocuous, but modest too, and whereof one male knows one female; while He denies the Samaritan woman's (partner to be) a husband, that He may show that manifold husbandry is adultery; while, in the revelation of His own glory, He prefers, from among so many saints and prophets, to have with him Moses and Elias -the one a monogamist, the other a voluntary celibate (for Elias was nothing else than John, who came "in the power and spirit of Elias" ); while that "man gluttonous and toping," the "frequenter of luncheons and suppers, in the company of publicans and sinners," sups once for all at a single marriage, though, of course, many were marrying (around Him); for He willed to attend (marriages) only so often as (He willed) them to be.

How long shall we allege "the flesh," because the Lord said, "the flesh is weak? " But He has withal premised that "the Spirit is prompt," in order that the Spirit may vanquish the flesh-that the weak may yield to the stronger. For again He says, "Let him who is able to receive, receive (it); " that is, let him who is not able go his way.

These things, my brother, seem to you perhaps harsh and not to be endured; but recall that God has said, "He who receives it, let him receive it," that is, let him who does not receive it go his way.

(Verse 12.) For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let the one who is able to receive this receive it. There are three types of eunuchs: those who are eunuchs from birth, those who are made eunuchs by men, and those who make themselves eunuchs for the sake of the kingdom of heaven. Some are born eunuchs, others are made eunuchs by men, and others choose to be eunuchs for the sake of the kingdom of heaven. And those who can accept it should accept it. A reward is promised to these people, but to the previous ones, for whom the necessity of chastity is not voluntary, nothing is owed at all. We can say differently. There are eunuchs who are born from their mother's womb, who are of a colder nature and do not desire lust. And there are others who are made by humans: whom either philosophers make, or they are softened into women because of the worship of idols: or they pretend chastity due to heretical persuasion, in order to lie about the truth of religion. But none of them will inherit the kingdom of heaven unless he has castrated himself for the sake of Christ. Therefore, it is concluded: He who is able to receive this, let him receive it; so that each person may consider his own abilities, whether he can fulfill the commands of virginity and chastity. For chastity is enticing in itself, attracting anyone to itself. But one's abilities must be considered, so that he who is able to receive it, may receive it. It is like the voice of the Lord urging and inciting his soldiers to the reward of chastity. Let whoever is able to understand, understand; let whoever is able to fight, fight, overcome and triumph.

For as the deed without the will does not constitute a sin; so a righteous act is not in the deed unless the will go with it. That therefore is honourable continence, not which mutilation of body of necessity enforces, but which the will of holy purpose embraces. For they are born such, just as others are born having six or four fingers. For if God according as He formed our bodies in the beginning, had continued the same order unchangeably, the working of God would have been brought into oblivion among men. The order of nature is therefore changed at times from its nature, that God the framer of nature may be had in remembrance.

Concerning chastity, He uttered such sentiments as these: "Whosoever looketh upon a woman to lust after her, hath committed adultery with her already in his heart before God." And, "If thy right eye offend thee, cut it out; for it is better for thee to enter into the kingdom of heaven with one eye, than, having two eyes, to be cast into everlasting fire." And, "Whosoever shall marry her that is divorced from another husband, committeth adultery." And, "There are some who have been made eunuchs of men, and some who were born eunuchs, and some who have made themselves eunuchs for the kingdom of heaven's sake; but all cannot receive this saying." So that all who, by human law, are twice married, are in the eye of our Master sinners, and those who look upon a woman to lust after her. For not only he who in act commits adultery is rejected by Him, but also he who desires to commit adultery: since not only our works, but also our thoughts, are open before God.

For since to speak of virginity seemed to be grievous, by the constraint of this law He drove them to this desire. Then to show the possibility of it, He saith, "There are some eunuchs, who were so born from their mother's womb, 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," by these words secretly leading them to choose the thing, and establishing the possibility of this virtue, and all but saying, Consider if thou wert in such case by nature, or hadst endured this selfsame thing at the hands of those who inflict such wanton injuries, what wouldest thou have done, being deprived indeed of the enjoyment, yet not having a reward? Thank God therefore now, for that with rewards and crowns thou undergoest this, which those men endure without crowns; or rather not ever this, but what is much lighter, being supported both by hope, and by the consciousness of the good work, and not having the desire so raging like waves within thee. For the excision of a member is not able to quell such waves, and to make a calm, like the curb of reason; or rather, reason only can do this. For this intent therefore He brought in those others, even that He might encourage these, since if this was not what He was establishing, what means His saying concerning the other eunuchs? But when He saith, that they made themselves eunuchs, He means not the excision of the members, far from it, but the putting away of wicked thoughts. Since the man who hath mutilated himself, in fact, is subject even to a curse, as Paul saith, "I would they were even cut off which trouble you." And very reasonably. […]

Concerning the words, "Not all can receive this saying. There are some eunuchs who were born so, and some who were made eunuchs by men, and some who have made themselves eunuchs for the sake of the kingdom of heaven; let him receive it who can receive it," they do not realize the context. After his word about divorce some asked him whether, if that is the position in relation to woman, it is better not to marry; and it was then that the Lord said: "Not all can receive this saying, but those to whom it is granted." What the questioners wanted to know was whether, when a man's wife has been condemned for fornication, it is allowable for him to marry another.

That widowed continence according to the evangelical law ought to be vowed is shown by authority, as follows. Matthew 19: There are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven; he who can receive it, let him receive it: …

For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs by men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive …

From these things it is gathered that the voice of the turtledove is also the preaching of chastity. For in the beginning this voice was not heard on earth, but rather that one: "Increase and multiply and fill the earth" (Gen 1:28). In vain indeed …

Hence he distinguishes that there is continence in some from nature, sometimes from violence, sometimes from the will. Therefore he touches on three kinds of eunuchs: for some by nature who were born so from their mother's womb. Just as some are born deformed from …

He that is able to receive it, let him receive it - This gracious command (for such it is unquestionably, since to say, such a man may live single, is saying nothing.

quarantine:debris (2026-07-29) — unbalanced-parens

For there are some eunuchs,....

But to that calamity let them oppose the opportunity that there is in the single state of serving God better, to balance it. (2.) That which is a virtue by the grace of God; such is theirs who have made themselves eunuchs for the kingdom of heaven's sake.

Eunuchs - Ευνουχος, from ευνην εχειν, to have the care of the bed or bedchamber; this being the principal employment of eunuchs in the eastern countries, particularly in the apartments of queens and princesses. These are they whom our Lord says are made eunuchs by men, merely for the above purpose. So born from their mother’s womb - Such as are naturally incapable of marriage, and consequently should not contract any.

In these verses we have the mind of Christ declared on two subjects of great moment. One is the relation of husband and wife; the other is the light in which we should regard little children in the matter of their souls. It is difficult to overrate the importance of these two subjects: the well-being of nations and the happiness of society are closely connected with right views upon them. Nations are nothing but a collection of families.

Such was Paul (1Co 7:7). He that is able to receive it, let him receive it--"He who feels this to be his proper vocation, let him embrace it"; which, of course, is as much as to say--"he only." Thus, all are left free in this matter. LITTLE CHILDREN BROUGHT TO CHRIST. ( = Mr 10:13-16;

quarantine:debris (2026-07-29) — unbalanced-parens

In these verses we have the mind of Christ declared on two subjects of great moment. One is the relation of husband and wife; the other is the light in which we should regard little children in the matter of their souls. It is difficult to overrate the importance of these two subjects: the well-being of nations and the happiness of society are closely connected with right views upon them. Nations are nothing but a collection of families. The good order of families depends entirely on keeping up the highest standard of respect for the marriage tie, and on the right training of children. We ought to be thankful that, on both these points, the great head of the church pronounced judgment so clearly. With respect to marriage, our Lord teaches that the union of husband and wife ought never to be broken off, except for the greatest of all causes, namely, actual unfaithfulness. In these days when our Lord was upon earth divorces were permitted among the Jews for the most trifling and frivolous causes. The practice, though tolerated by Moses to prevent worse evils—such as cruelty or murder—had gradually become an enormous abuse, and no doubt led to much immorality ( Malachi 2:14–16 ). The remark made by our Lord’s disciples shows the deplorably low state of public feeling on the subject. They said, “If the case of the man be so it is not good to marry ”They meant, of course, “if a man may not put away his wife for a slight cause at any time, he had better not marry at all.” Such language from the mouths of apostles sounds strange indeed! Our Lord brings forward a widely different standard for the guidance of his disciples. He first founds his judgment on the original institution of marriage.

For there are some eunuchs ... - Jesus proceeds to state that there were some who were able to receive that saying and to remain in an unmarried state. Some were so born; some were made such by the cruelty of men; and there were some who voluntarily abstained from marriage for the kingdom of heaven’s sake - that is, that they might devote themselves entirely to the proper business of religion. Perhaps he refers here to the Essenes, a sect of the Jews (see the notes at Mat 3:7), who held that marriage was unsuitable to their condition; who had no children of their own, but perpetuated their sect by adopting the poor children of others. Eunuchs were employed chiefly in attending on the females or in the harem. They rose often to distinction, and held important offices in the state. Hence, the word is sometimes used with reference to such an officer of state, Act 8:27.

Christ after a clear allusion to the eunuchs of eastern courts, said there would be eunuchs of the kingdom of heaven. If this does not mean the voluntary enthusiasm of virginity, it could only be made to mean something much more unnatural or uncouth. It …