Mateus 19:12

Comentário de Ellicott sobre toda a Bíblia

There are some eunuchs. — The words are singularly startling in their form, and bear upon them an unmistakable stamp of being a true report of teaching which, in its depth and originality, went beyond the grasp of those who heard and reported it. What they teach is, that only those who are in some sense “eunuchs,” who are, i.e., without the impulses that lead men to marriage, either naturally, or by the mutilation which then, as now, was common in the East, or who have conquered those impulses by the power of self-consecration to a higher life, can safely abstain from marriage. The celibacy of self-indulgence, or even of selfish prudence, tends but too fatally to impurity of heart or life. The man who thus makes himself as the eunuch, must do it “for the kingdom of heaven’s sake,” not, as too many have understood the words to mean, in order to win heaven for himself (that aim is not excluded, but it must not be the only or chief motive), but for the sake of all that the kingdom of heaven implies, in order to enlarge its range, and more effectually to bring the souls of men to receive it. Those who heard the words could hardly fail, as they thought over them, to look on their Master’s life as having been the great perfect example of what He thus taught as to the higher form of holiness. The motives which St. Paul states as determining his own choice of the celibate life (1 Coríntios 7:7), or the counsel which he gave to others (1 Coríntios 7:32), are identical with this teaching in their principle. They have influenced men in all ages of the Church, leading them to sacrifice the life of home, with all its blessings, for their work as pastors or evangelists. The Church of Rome and the founders of monastic orders were not wrong in their ideal of the highest form of life. Their mistake lay in enforcing that ideal as a rule on those who had not the power to realise it. The boldness (as it seems to us) of our Lord’s language seems intended to teach men that the work must be done as effectively as if, like Origen, they had obeyed the implied commandment in its letter. If the impulses still remain; if life is made miserable by the struggle with them; if they taint the soul by not being allowed to flow in their legitimate channel, the man is, ipso facto, disqualified for the loftier ideal. He has not made himself a eunuch for the kingdom of heaven’s sake, and he is therefore among those who “cannot receive the saying” that it “is not good to marry.” On such grounds the conduct of those who have married after pledging themselves, as priests of the Church of Rome, to vows of celibacy is amply justified. The vows were such as ought never to have been imposed, and men ought never to have taken, and therefore, like the tetrarch’s oath (Mateus 14:7), when they were distinctly found to clash with the higher law of Nature, and to narrow what God had left free, their obligatory power ceased. The case of the monk who enters deliberately into an order of which celibacy is a condition, may seem at first to stand on a different footing; but here, also, though celibacy may legitimately be made a condition of continuing to belong to an order, the vow of a lifelong celibacy must be held to have been such as men had no right either to impose or take, and therefore as binding only so long as a man chooses to continue a member of the society which requires it.

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