Commentary on Matthew, Mark, Luke - Volume 2.pdf

<strong>Commentary</strong> on Matthew, Mark, Luke - Volume 2
advantageous for him to want a wife, and, without making any inquiry, lays upon himself an
obligation to celibacy, 606 he is widely mistaken. God, who has declared it to be good that a man
should have a woman to be his helper, will punish the contempt of his own appointment; for mortals
take too much on themselves, when they endeavor to exempt themselves from the heavenly calling.
But Christ proves that it is not free to all to make what choice they please, because the gift of
continence is a special gift; for when he says that all are not capable of receiving it, but those to
whom it is given, he plainly shows that it was not given to all. And this reproves the pride of those
who do not hesitate to claim for themselves what Christ so manifestly refuses to them.
12. 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, for they are
not men. He says that there are other eunuchs, who have castrated themselves, that they may be
more at liberty to serve God; and these he exempts from the obligation to marry. Hence it follows,
that all others who avoid marriage fight against God with sacrilegious hardihood, after the manner
of the giants. When Papists urge the word castrate, (εὐνοῦχισαν) as if at their own pleasure men
might lay themselves under obligation to continence, it is too frivolous. For Christ has already
declared, that God gives it to whom he chooses; and, a little afterwards, we shall find him
maintaining, that it is folly in any man to choose to live unmarried, when he has not received this
special gift. This castration, therefore, is not left to free will; but the plain meaning is, while some
men are by nature fit to marry, though they abstain, they do not tempt God, because God grants
them 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 angelical state. But Christ meant nothing more than that persons unmarried
ought to have this for their object, that, being freed from all cares, they may apply themselves more
readily to the duties of piety. It is, therefore, a foolish imagination, that celibacy is a virtue; for it
is not in itself more pleasing to God than fasting, and is not entitled to be reckoned among the duties
which he requires from us, but ought to have a reference to another object. Nay more, Christ
expressly intended to declare that, though a man be pure from fornication, yet his celibacy is not
approved by God, if he only consults his own ease and comfort, but that he is excused on this single
ground, that he aims at a free and unrestrained meditation on the heavenly life. In short, Christ
teaches us, that it is not enough, if unmarried men live chastely, unless they abstain from having
wives, for the express purpose of devoting themselves to better employments. 608
606 “S’il s’astreigne a n’estre point marie;” — “if he bind himself not to be married.”
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.”
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.”
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John Calvin