Return of the Eunuch (Part 1): An Enigmatic Passage

More than 3 years ago, I began what was intended to be a three-part series exploring Jesus’ eunuch pericope of Matthew 19:3-12. I published the first two parts… and then, well, let’s just say part three never materialised.

But now is the time for the eunuchs to make their return! Because it has been so long since I wrote the first two parts, I have decided to republish the those (with some editorial updates) before posting the (very) long awaited final part of the series.

I realise that a deep dive into eunuchdom may not be everyone’s cup of tea. However, I’m hoping that a deep dive into something Jesus taught (which just so happens to have something to do with eunuchs) will be. In the end, the way we understand this passage has significant implications for marriage (and divorce) as much as it does for singleness.

So, without further ado, the revamped part one is below, with its follow-up second part to appear in your inboxes early next week. After that, I’ll make good on my promise of the third and final part of the eunuch series… only three years late ;)

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OK. It’s time to talk about the eunuchs.

But not just eunuchs. Also marriage. And divorce. And sexual immorality. And remarriage. Matthew 19:3-12 hits all the controversial issues… plus, well, eunuchs.

As I’ve been ruminating over this post, I’ve found myself going back and forth on how to best discuss it, because, you guessed it… it’s a complicated one.

You see, just like with the “gift” of 1 Cor 7:7 (see this previous 3-part series), a lot of present-day commentary on Mt 19:3-12 (and vv.10-12 in particular) confidently asserts that the meaning and application of this passage—at least in relation to singleness—is very straightforward.

However, in such discussions, there is usually very little actual discussion about the details of the passage. Instead, it usually just referred to in passing to prove a point. Or sometimes, if we’re lucky, v.12 is quoted, but almost always as little more than a proof text in favour of a particular exegesis and application (what I will call the “usual reading” in this series of posts).

Now, the “usual reading” might be the correct reading (#spoileralert: I don’t think it is, but let’s put that aside for the moment). However, like any interpretation of Scripture, it must be argued for rather than simply asserted. What is more, it needs to be argued for in the context of the broader passage itself and even in the broader context of the Gospel of Matthew as a whole.

When we do that here, things become a little less “usual” but a little more authentic. Likewise, the passage’s application becomes much less “usual”, but a lot more relevant.

So, with that in mind, let’s look more closely at this enigmatic passage of Scripture. But let’s look at it in context rather than in isolation.

Working Through an Enigmatic Passage

3 And Pharisees came up to him and tested him by asking, “Is it lawful to divorce one's wife for any cause?” 4 He answered, “Have you not read that he who created them from the beginning made them male and female, 5 and said, ‘Therefore a man shall leave his father and his mother and hold fast to his wife, and the two shall become one flesh’? 6 So they are no longer two but one flesh. What therefore God has joined together, let not man separate.” 7 They said to him, “Why then did Moses command one to give a certificate of divorce and to send her away?” 8 He said to them, “Because of your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so. 9 And I say to you: whoever divorces his wife, except for sexual immorality, and marries another, commits adultery.”

10 The disciples said to him, “If such is the case of a man with his wife, it is better not to marry.” 11 But he said to them, “Not everyone can receive this saying, but only those to whom it is given. 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.”- Matthew 19:3-12 ESV

OK. Let’s break this down.

The Pharisees approach Jesus with a test badly disguised as a “question”. (Whenever the Pharisees or Saducees approach Jesus with a question, it’s probably safe to assume they have some murky motives.) The test they have for him concerns divorce, particularly why a man might legitimately divorce his wife.

The real question behind their “question” probably had to do with well-known internal disputes between different groups of Pharisees on this matter. Some thought any old gripe was enough to justify divorce. Others set a significantly higher bar. Essentially, these Pharisees were trying to back Jesus into a lose-lose position where he’d upset someone, no matter what he said.

Of course, Jesus doesn’t fall for the trick. He responds to their “question” while also refusing to get sucked into it. Instead of providing a detailed list of legit reasons why a man could  go ahead and file for divorce, Jesus says:

“You guys know your own Scriptures. When a man and a woman marry, God has joined them together as one flesh. So, the answer is, don’t separate what God has joined together. Capice?”.

(In case you were confused, that was a paraphrase. So is most of what follows.)

The Pharisees are quick to come back at Jesus:

“You think you’re so smart. But you seem to have forgotten that Moses gave us some rules that allowed us to divorce our wives. If divorce is such a no-go, then why did he allow it? Riddle us that, Jesus”.

Jesus responds:

“Moses allowed for it because of sin. In the Garden, there was no divorce. But after humanity sinned, God made provision for divorce because he knew human sinfulness would end up with husbands and wives not loving each other as they promised they would.”

(Side note: The Mosaic law about divorce was primarily designed to restrict a husband from deciding to ditch his wife for any old reason. It was also intended to provide some security for the divorced woman who would otherwise be left in a very vulnerable situation).

But then, did you notice that Jesus goes a bit off-script? The Pharisees’ original question was about the grounds for divorce, but in his final sentence, Jesus takes things further. He says:

“And I say to you: whoever divorces his wife, except for sexual immorality, and marries another, commits adultery.” (Mt 19:9)

(^ Not a paraphrase. He literally said that bit.)

You can imagine the Pharisees right?

“Whoa. Wait. Who said anything about remarriage? We just want to know which group of us you’re going to side with about the reasons we’re allowed to divorce our wives!”.

But here, Jesus is reemphasising what he has already said.

“In marriage, God himself has joined two people together. Not only does divorce itself undermine this truth (though I will allow it in the case of sexual immorality), but so does remarriage after divorce. In fact, remarrying after you have divorced double-undermines it because not only did you separate yourself from the woman that God joined you together with, but now you are doubling down on your hard-heartedness by becoming one flesh with another woman.  We call that adultery, guys.”

(Side note: In being somewhat irreverent in my paraphrasing of this passage, I don’t mean to be cavalier about its serious pastoral implications. I realise that what Jesus says here about divorce, sexual immorality, remarriage, and adultery is significant and, for some, perhaps very difficult or even painful to read or contemplate. If you have questions or concerns about these things, I urge you to speak to your pastor or a trusted and mature Christian friend about them).

OK. So up to this point, the passage has been all about marriage and divorce, not singleness and celibacy. But notice how that all changes (or at least, seems to change) with the disciples’ next words:

“If such is the case of a man with his wife, it is better not to marry.” (Mt 19:10)

It is important to notice the switch here. Until this stage, the discussion has been between Jesus and the Pharisees. But now, the conversation turns to Jesus and his disciples. Mk 10:1-10 is a partial parallel passage, and over there, this next part of the conversation between Jesus and the disciples happens when they are back inside the house.

In essence, the previous discussion was a public one between Jesus and those who opposed him. However, this second part of the discussion is a private one between Jesus and those who follow him. (Hint: There is a reason this bit is in bold. We’ll return to it in future posts.)

Having heard Jesus’ response to the Pharisees about divorce and remarriage, the disciples say to him:

“Far out. If that’s true then surely it is better not to get married?! Ever. At all.”.

And then… Jesus starts talking about eunuchs.

I’m sorry. What?

How in the heck did we get from marriage, divorce and re-marriage to eunuchs?! And what on earth does it mean?

Well, we need to slow down a little because this is where things become complicated regarding this passage’s relevance to our discussion.

Basically, there are two proposed ways of understanding what unfolds next. and, therefore, what its relevance is to us today

There is the usual reading.

And then there is the “wait, have we been getting this wrong all along?!” reading.

We will tackle each of them in turn, starting with the “usual" reading in the next post.

Click here to read Part Two