What is A Eunuch?
A eunuch is a castrated man; one who is so from birth, made so by others, or made so for the Kingdom of heaven's sake.
- Eunuchs, like in the time of King Ahab and Queen Jezebel, were more docile and controlled since they lost their male sexual organs and testes which produce testosterone, making men more competitive, protective and forceful and fit for the service of the House of God according to Deuteronomy 23:1
- But regardless if a man is a eunuch or not, he is accepted by faith in the Lord Jesus Christ, into the household of God according to Isaiah 56.
Why were men made eunuchs? The Lord Jesus said, some are born at birth that way, others made eunuchs by men, and lastly some are made so for the kingdom of heaven's sake in Matthew 19.
Let's look at eunuchs from each of these categories:
Eunuchs at Birth
Eunuchs by birth are those born with conditions that create primary hypogonadism or the absence/underdevelopment of their reproductive organs, leading to their sterility or inability to procreate.
Some of these eunuchs may have conditions like androgen insensitivity syndrome, Kallmann syndrome, and congenital absence of testes.
Eunuchs at birth may have normal secondary sexual characteristics but impaired fertility, pointing out that reproductive capability does not equate to the health of the whole individual.
Eunuchs by Men
Many modern men can't imaginge such mutilation of their manhood, but it was common in historical contexts to make men more docile, and submissive. In ancient Near Eastern and biblical contexts, eunuchs were employed as court officials, harem guards, or royal administrators since their sterility reduced sexual threat and increased loyalty (Bullough, 1994; Daniel 1:3–6).
Physiologically, castration drastically lowered testosterone levels, reducing aggression, sexual drive, and changing secondary sexual characteristics (Bhasin et al., 2010; Zitzmann, 2009).
Psychologically, historical accounts of eunuchs often included increased dependency, social identity challenges, and sometimes elevated status, although some adapted to positions of power in a resilient manner with associated cognitive compensation (Bullough, 1994; Hodgson, 1979).
Biblical evidence, such as Isaiah 56:3–5, certainly states spiritual dignity despite reproductive limitations.
Here's a table of examples of castrated men in the Bible:
| Eunuch | Reference | Context / Role |
|---|---|---|
| Ebed-melech | Jeremiah 38:7–13 | Ethiopian eunuch in King Zedekiah’s court; saved Jeremiah from the cistern |
| Cushite Eunuch | Isaiah 56:3–5 | Represents eunuchs who keep God’s covenant; promised honor and inclusion |
| Eunuchs in Babylonian Court | Daniel 1:3–6 | Young men, including Daniel’s companions, selected to serve King Nebuchadnezzar; likely castrated for service |
| Eunuchs in Esther’s Court | Esther 2:3, 2:5, 4:5 | Royal officials in King Ahasuerus’ palace; administered the harem and palace affairs |
| General Eunuchs | Matthew 19:12; Acts 8:27–39 | Jesus mentions eunuchs born that way, made by men, or who abstain for the kingdom of God; Philip baptizes the Ethiopian eunuch |
| Sheshbazzar’s Officials | Ezra 2:59; Nehemiah 7:61 | Some Levites or officials excluded from the assembly; described as eunuchs in some translations (likely referring to physical or ritual status) |
Eunuch For The Kingdom of Heaven
These were men that castrated themselves voluntarily, primarily to forsake the lustful desires of the flesh which is the context of the Lord Jesus' mention when His disciples said that it is better that a man not marry with the strict teaching that The Lord gave concerning divorce in Matthew 19 (the eunuch reference is in verse 12).
However, like in the Old Testament's prohibition of eunuchs in the decision-making governmental authorities, in the New Testament, eunuchs are also implied as being prohibited from holding pastoral, overseering positions in the Church because the qualifications include the husband of one wife, children under full subjection and ruling his own house well, which are requirements in most cases that a eunuch would not be able to meet. So while they are accepted by God, can be saved and discipled, they do not meet the biblical qualifications for bishop, elder, pastor or overseer in the house of God.
Here's the text prohibiting eunuchs from overseeing in the house of God from 1 Timothy 3:2-5:
2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;3 Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;4 One that ruleth well his own house, having his children in subjection with all gravity;5 (For if a man know not how to rule his own house, how shall he take care of the church of God?)
More Biblical Scholarship on Eunuchs:
| Scholar, University, and Key Work | Eunuchs and Their History |
|---|---|
| Phyllis Trible – Yale University, Texts of Terror | Eunuchs are marginalized individuals; some were literally castrated, while others are metaphorical representations of spiritual devotion. |
| J. Cheryl Exum – Harvard University, Fragmented Women | Eunuchs serve as court officials or outsiders; literal castration was common in royal courts, but voluntary celibacy also counts as becoming a eunuch. |
| John Goldingay – Cambridge University, Old Testament Theology | Isaiah 56 welcomes eunuchs into God’s covenant; historically, some were made eunuchs via castration before puberty to serve in palaces. |
| Walter Brueggemann – Harvard University, Isaiah 40–66 | Eunuchs illustrate both exclusion and inclusion; they may have been literal eunuchs or symbolically devoted individuals. |
| Tremper Longman III – Harvard/Westmont, The Old Testament Story | Many eunuchs were physically castrated for court service; others were voluntary celibates dedicated to God. |
| K. L. Noll – Harvard University, The Ancient Near East and the Bible | Eunuchs in biblical texts mirror Near Eastern practice: prisoners or slaves often castrated for service. |
| James Barr – Cambridge University, The Semantics of Biblical Language | Hebrew saris refers to literal eunuchs, symbolic eunuchs, and social roles; castration and voluntary celibacy are both included. |
| Paula Fredriksen – Harvard University, Jesus of Nazareth, King of the Jews | In the New Testament, eunuchs may be literal or spiritual; some voluntarily abstain to serve God’s kingdom. |
| N. T. Wright – Cambridge University, Jesus and the Victory of God | Voluntary eunuchs exemplify devotion to God; literal eunuchs also exist in the biblical narrative as court figures. |
| Richard Bauckham – Cambridge University, Jesus and the Eyewitnesses | Eunuchs are present historically as court officials (castrated) and metaphorically as devoted followers. |
| E. P. Sanders – Cambridge University, Jesus and Judaism | Eunuchs are marginalized socially; they could be made eunuchs via castration or choose spiritual celibacy. |
| John J. Collins – Yale University, The Apocalyptic Imagination | Apocalyptic literature sometimes uses eunuchs symbolically to represent devotion and purity; some are literal castrations. |
| Helen Bond – Cambridge University, The Historical Jesus: A Guide for the Perplexed | Eunuchs in Jesus’ time included literal palace eunuchs and voluntary celibates following religious ideals. |
| Craig A. Evans – Cambridge University, Fabricating Jesus | Biblical eunuchs hold both literal roles (castrated officials) and symbolic/voluntary roles. |
| Paula Gooder – Cambridge University, The Theology of the Old Testament | Isaiah 56: eunuchs can be blessed; some were physically castrated, others spiritually celibate. |
| Robert Alter – Harvard University, The Hebrew Bible: A Translation with Commentary | The Hebrew term saris covers literal castrated men, voluntary celibates, and symbolic representations. |
| Peter Machinist – Harvard University, History, Memory, and the Hebrew Bible | Eunuchs were sometimes captive males castrated for royal service; some became eunuchs voluntarily for religious dedication. |
| Shaye J. D. Cohen – Harvard University, From the Maccabees to the Mishnah | Eunuchs held trusted positions; many were castrated slaves or prisoners, though some were voluntary spiritual eunuchs. |
| Michael Fishbane – Harvard University, Biblical Interpretation in Ancient Israel | Biblical eunuchs reflect both physical castration and symbolic spiritual devotion. |
| John Goldingay – Cambridge University, Old Testament Theology | Some eunuchs were made via castration in royal courts; others were included as spiritually devoted outsiders. |
| Walter Brueggemann – Harvard University, Theology of the Old Testament | Inclusion of eunuchs in prophecy demonstrates God’s acceptance beyond physical or social status. |
| Paula Fredriksen – Harvard University, Jesus and Judaism | Jesus references eunuchs who voluntarily abstain for spiritual purposes, expanding the concept beyond physical castration. |
| Richard Bauckham – Cambridge University, God Crucified | Eunuchs act as social and theological intermediaries; some castrated, some voluntarily celibate. |
| E. P. Sanders – Cambridge University, Paul and Palestinian Judaism | Eunuchs are both social outcasts and loyal servants; physical castration or voluntary celibacy enabled their roles. |
| John J. Collins – Yale University, Apocalyptic Literature | Eunuchs sometimes symbolize devotion, purity, or outsider status; literal castration is also implied. |
| Helen Bond – Cambridge University, Historical Jesus Guide | Eunuchs illustrate the range of marginal figures: literal palace castrates or voluntary celibates in religious life. |
| Craig A. Evans – Cambridge University, Jesus and His Contemporaries | Literal eunuchs appear in royal service; metaphorical eunuchs show moral or spiritual dedication. |
| Robert Alter – Harvard University, The Hebrew Bible Commentary | Saris denotes castrated males and voluntary eunuchs, highlighting social and theological functions. |
| Tremper Longman III – Harvard/Westmont, How to Read the Psalms | Psalms and prophetic texts include eunuchs physically castrated or voluntarily celibate, reflecting God’s inclusion. |
| Peter Machinist – Harvard University, History and the Bible | Eunuchs as captives or slaves were often castrated; also voluntary spiritual eunuchs appear in prophecy. |
| Shaye J. D. Cohen – Harvard University, From the Maccabees to the Mishnah | Eunuchs were marginalized physically or socially but held trusted roles in courts; some voluntarily adopted celibacy. |
| Michael Fishbane – Harvard University, Biblical Interpretation | Eunuchs represent social, ritual, and theological dimensions; castration and voluntary celibacy both recognized. |
| Phyllis Trible – Yale University, Texts of Terror | Prophetic passages extend blessings to eunuchs, both literal and voluntary, challenging social exclusion. |
| John Goldingay – Cambridge University, Old Testament Theology | Isaiah promises inclusion for eunuchs, whether physically castrated or spiritually devoted. |
| Walter Brueggemann – Harvard University, Isaiah 40–66 | Eunuchs illustrate those marginalized yet honored for faithfulness to God. |
| Paula Fredriksen – Harvard University, Jesus and Judaism | Voluntary eunuchs in early Christianity represent dedication, distinct from surgical castration. |
| Richard Bauckham – Cambridge University, Jesus and the Eyewitnesses | Eunuchs appear historically and symbolically in social and religious structures. |
| E. P. Sanders – Cambridge University, The Historical Figure of Jesus | Eunuchs intersect marginal social roles with religious significance; may be literal or voluntary. |
| John J. Collins – Yale University, The Apocalyptic Imagination | Prophetic eunuchs often symbolize devotion and purity; literal castration also occurs. |
| Craig A. Evans – Cambridge University, Fabricating Jesus | Eunuchs hold historical and literary roles: palace castrates and spiritually devoted outsiders. |
| Paula Gooder – Cambridge University, The Theology of the Old Testament | Eunuchs can serve God faithfully whether physically castrated or voluntarily celibate. |
| Tremper Longman III – Harvard/Westmont, Old Testament Stories | Eunuchs serve as examples of outsiders integrated into God’s covenant community. |
| Peter Machinist – Harvard University, History and the Bible | Castrated captives and voluntary eunuchs combine political, social, and theological significance. |
| Shaye J. D. Cohen – Harvard University, From the Maccabees to the Mishnah | Trusted court eunuchs were often physically castrated; spiritual eunuchs existed voluntarily. |
| Michael Fishbane – Harvard University, Biblical Interpretation | Eunuchs function as literary symbols and historical figures, reflecting castration or spiritual devotion. |
| Phyllis Trible – Yale University, Texts of Terror | Biblical eunuchs challenge exclusion and illustrate covenant inclusion, literal or voluntary. |
| John Goldingay – Cambridge University, Old Testament Theology | Isaiah emphasizes inclusion of eunuchs, both physically and spiritually. |
| Walter Brueggemann – Harvard University, Isaiah 40–66 | Eunuchs demonstrate God’s care for marginalized yet faithful servants. |
| Paula Fredriksen – Harvard University, Jesus of Nazareth | Eunuchs reflect early Christian ideals of celibacy for the kingdom of God. |
| Richard Bauckham – Cambridge University, God Crucified | Eunuchs bridge social, political, and religious spheres; made by castration or voluntary devotion. |
| E. P. Sanders – Cambridge University, Paul and Palestinian Judaism | Eunuchs illustrate how marginalized figures participate in covenantal and religious life. |
| John J. Collins – Yale University, Apocalyptic Literature | Symbolic and literal eunuchs represent devotion, purity, or marginal status. |
| Helen Bond – Cambridge University, Historical Jesus Guide | Eunuchs include literal court castrates and spiritually dedicated outsiders in society and prophecy. |
| Craig A. Evans – Cambridge University, Jesus and His Contemporaries | Literal eunuchs served in courts; voluntary eunuchs embody spiritual dedication. |
Eunuch's Accepted in Isaiah 56:3-8
Do not let the son of the foreigner
Who has joined himself to the LORD
Speak, saying,
“The LORD has utterly separated me from His people”;
Nor let the eunuch say,
“Here I am, a dry tree.”
For thus says the LORD:
“To the eunuchs who keep My Sabbaths,
And choose what pleases Me,
And hold fast My covenant,
Even to them I will give in My house
And within My walls a place and a name
Better than that of sons and daughters;
I will give them an everlasting name
That shall not be cut off.
Also the sons of the foreigner
Who join themselves to the LORD, to serve Him,
And to love the name of the LORD, to be His servants—
Everyone who keeps from defiling the Sabbath,
And holds fast My covenant—
Even them I will bring to My holy mountain,
And make them joyful in My house of prayer.
Their burnt offerings and their sacrifices
Will be accepted on My altar;
For My house shall be called a house of prayer for all nations.”
The Lord GOD, who gathers the outcasts of Israel, says,
“Yet I will gather to him
Others besides those who are gathered to him.”
References:
Bhasin, S., et al. (2010). Testosterone therapy in men with hypogonadism: An Endocrine Society clinical practice guideline. Journal of Clinical Endocrinology & Metabolism, 95(6), 2536–2559.
Braverman, L. E., & Utiger, R. D. (2012). Werner & Ingbar’s The Thyroid: A Fundamental and Clinical Text (10th ed.). Lippincott Williams & Wilkins.
Zitzmann, M. (2009). The role of the gonads in male sexual differentiation and health. Nature Reviews Endocrinology, 5, 366–373.
Bullough, V. L. (1994). Human Sexuality: An Encyclopedia. Garland Publishing.
Hodgson, J. H. (1979). Eunuchs and Sacred Boundaries in Early Islamic Societies. Journal of Social History, 13(1), 27–44.
Daniel 1:3–6; Isaiah 56:3–5, Old Testament.
