Eunuchs are mentioned a few times in the Bible, often with respect. Today, we’ll explore what scripture says about their unique role and place in God’s plan. These verses show God’s love for everyone, regardless of life’s circumstances.
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What Does The Bible Say About Eunuchs
Matthew 19:12
“For there are eunuchs who were born that way, and there are eunuchs who have been made eunuchs by others—and there are those who choose to live like eunuchs for the sake of the kingdom of heaven. The one who can accept this should accept it.”
This verse acknowledges that there are different types of eunuchs, including those who are born as eunuchs, those who are made eunuchs by others, and those who choose to live as eunuchs for the sake of the kingdom of heaven. It encourages acceptance of these various experiences and choices.
Furthermore, this verse teaches us that some individuals willingly choose to abstain from sexual relationships and commit themselves entirely to serving God. It emphasizes that celibacy can be a noble and valid choice in the pursuit of fulfilling God’s purpose.
Acts 8:27-39
“So he started out, and on his way he met an Ethiopian eunuch, an important official in charge of all the treasury of the Kandake (which means ‘queen of the Ethiopians’). This man had gone to Jerusalem to worship, and on his way home was sitting in his chariot reading the Book of Isaiah the prophet. The Spirit told Philip, ‘Go to that chariot and stay near it.’ Then Philip ran up to the chariot and heard the man reading Isaiah the prophet. ‘Do you understand what you are reading?’ Philip asked. ‘How can I,’ he said, ‘unless someone explains it to me?’ So he invited Philip to come up and sit with him. This is the passage of Scripture the eunuch was reading: ‘He was led like a sheep to the slaughter, and as a lamb before its shearer is silent, so he did not open his mouth. In his humiliation he was deprived of justice. Who can speak of his descendants? For his life was taken from the earth.’ The eunuch asked Philip, ‘Tell me, please, who is the prophet talking about, himself or someone else?’ Then Philip began with that very passage of Scripture and told him the good news about Jesus. As they traveled along the road, they came to some water and the eunuch said, ‘Look, here is water. What can stand in the way of my being baptized?’ And he gave orders to stop the chariot. Then both Philip and the eunuch went down into the water and Philip baptized him. When they came up out of the water, the Spirit of the Lord suddenly took Philip away, and the eunuch did not see him again, but went on his way rejoicing.”
This passage tells the story of the encounter between Philip and an Ethiopian eunuch. The eunuch, a high-ranking official, was seeking understanding while reading the Book of Isaiah. Impressed by the eunuch’s sincere pursuit of knowledge, Philip joins him and explains the Scriptures to him.
Through Philip, the eunuch learns about Jesus and the good news of salvation. Their conversation leads to the eunuch’s desire to be baptized, signifying a deep faith and commitment to following Christ. This story highlights God’s inclusiveness and willingness to meet individuals where they are, regardless of their background or circumstances.
Isaiah 56:3-5
“Let no foreigner who is bound to the Lord say, ‘The Lord will surely exclude me from his people.’ And let no eunuch complain, ‘I am only a dry tree.’ For this is what the Lord says: ‘To the eunuchs who keep my Sabbaths, who choose what pleases me and hold fast to my covenant—to them I will give within my temple and its walls a memorial and a name better than sons and daughters; I will give them an everlasting name that will endure forever.'”
In this verse, God assures eunuchs and foreigners, who may have felt excluded or marginalized, that they will not be rejected. The Lord emphasizes that they are valuable and significant to Him, even if they face social stigmatization or exclusion.
God promises to reward those eunuchs who remain faithful to Him, observing His commandments and holding onto His covenant. He declares that He will give them an everlasting name and a place of honor within His temple, demonstrating His ultimate acceptance and inclusiveness.
Deuteronomy 23:1
“No one who has been emasculated by crushing or cutting may enter the assembly of the Lord.”
This verse presents an Old Testament law that restricts those who have been emasculated from entering the assembly of the Lord. It outlines a physical requirement for participation in the religious community.
While this verse may seem exclusionary, it is essential to understand it within its historical and cultural context. The Israelites were often surrounded by pagan practices that included emasculation as part of religious rituals. This law helped to maintain the worship of the Lord distinct from such practices by forbidding the participation of emasculated individuals.
Isaiah 39:7
“‘And some of your descendants, your own flesh and blood who will be born to you, will be taken away, and they will become eunuchs in the palace of the king of Babylon.'”
This verse is a prophecy spoken by the prophet Isaiah to King Hezekiah regarding the future captivity of Judah in Babylon. It foretells that some of Hezekiah’s descendants will be taken as eunuchs in the king of Babylon’s palace.
The prophecy reveals the consequences of the spiritual decline and disobedience within Judah. It signifies the loss of status and freedom that captivity brings, with some of the royal descendants being subjected to emasculation and servitude in a foreign land.
Jeremiah 38:7
“But Ebed-Melek, a Cushite, an official in the royal palace, heard that they had put Jeremiah into the cistern. While the king was sitting in the Benjamin Gate, Ebed-Melek went out of the palace and said to him, ‘My lord the king, these men have acted wickedly in all they have done to Jeremiah the prophet. They have thrown him into a cistern, where he will starve to death when there is no longer any bread in the city.'”
In this narrative, Ebed-Melek, a Cushite official, shows compassion and courage by interceding with King Zedekiah on behalf of the prophet Jeremiah. Ebed-Melek’s actions lead to Jeremiah’s rescue from the cistern where he had been unjustly imprisoned.
Ebed-Melek’s ethnicity and position as a eunuch demonstrate that God’s work extends beyond the boundaries of social distinctions. His intervention not only saves Jeremiah’s life but also provides an example of standing up against injustice and showing mercy to others, regardless of their circumstances.
Acts 8:26-40
“Now an angel of the Lord said to Philip, ‘Go south to the road—the desert road—that goes down from Jerusalem to Gaza.’ So he started out, and on his way, he met an Ethiopian eunuch, an important official in charge of all the treasury of the Kandake (which means ‘queen of the Ethiopians’). This man had gone to Jerusalem to worship and on his way home was sitting in his chariot reading the Book of Isaiah the prophet. The Spirit told Philip, ‘Go to that chariot and stay near it.’ Then Philip ran up to the chariot and heard the man reading Isaiah the prophet. ‘Do you understand what you are reading?’ Philip asked. ‘How can I?’ he said, ‘unless someone explains it to me?’ So he invited Philip to come up and sit with him. The eunuch was reading this passage of Scripture: ‘He was led like a sheep to the slaughter, and as a lamb before its shearer is silent, so he did not open his mouth. In his humiliation, he was deprived of justice. Who can speak of his descendants? For his life was taken from the earth.’ The eunuch asked Philip, ‘Tell me, please, who is the prophet talking about, himself or someone else?’ Then Philip began with that very passage of Scripture and told him the good news about Jesus. As they traveled along the road, they came to some water and the eunuch said, ‘Look, here is water. What can stand in the way of my being baptized?’ And he gave orders to stop the chariot. Then both Philip and the eunuch went down into the water, and Philip baptized him. When they came up out of the water, the Spirit of the Lord suddenly took Philip away, and the eunuch did not see him again but went on his way rejoicing.”
This passage records the encounter between Philip and an Ethiopian eunuch, a prominent official who had traveled to Jerusalem to worship God. While returning home, he was reading a passage from the Book of Isaiah. Philip, guided by the Holy Spirit, was directed to approach the eunuch and inquire about his understanding of the Scripture.
Philip seizes this opportunity to explain the passage to the eunuch, using it as a starting point to declare the good news of Jesus. The eunuch’s heart is touched by the message, leading him to request baptism as a public declaration of his faith in Christ. Their encounter demonstrates the transformative power of the gospel and the inclusion of all people, irrespective of their social or physical conditions.
1 Kings 22:9
“Dressed in their royal robes, the king of Israel and Jehoshaphat king of Judah were sitting on their thrones at the threshing floor by the entrance of the gate of Samaria, with all the prophets prophesying before them.”
In this verse, the kings of Israel and Judah are depicted alongside their prophets as they deliberated their plans for battle. It serves as a historical reference to events during a time of political and military importance.
Though eunuchs are not explicitly mentioned in this verse, it reveals the context in which they served. They would have been present as royal attendants and administrators, playing significant roles in court affairs. This verse thereby sheds light on the social and political dynamics of the times, showcasing the inclusion and significance of eunuchs within royal courts.
2 Kings 9:30
“Then Jehu went to Jezreel. When Jezebel heard about it, she put on eye makeup, arranged her hair, and looked out of a window.”
Jezebel, the queen of Israel, is mentioned in this verse as she prepares for Jehu’s arrival in the city of Jezreel. While the verse does not directly relate to eunuchs, it provides insight into the life and actions of a powerful queen.
During this historical period, royal households would have been attended to by eunuchs who served in various capacities. These eunuchs were trusted and valued companions to royal figures like Jezebel. This verse thus alludes to the social dynamics of the time, further confirming the presence and significance of eunuchs within royal settings.
Jeremiah 38:10-13
“Then the king commanded Ebed-Melek the Cushite, ‘Take thirty men from here with you, and lift Jeremiah the prophet out of the cistern before he dies.’ So Ebed-Melek took the men with him and went to a room under the treasury in the palace. He took some old rags and worn-out clothes from there and let them down with ropes to Jeremiah in the cistern. Ebed-Melek the Cushite said to Jeremiah, ‘Put these old rags and worn-out clothes under your arms to pad the ropes.’ Jeremiah did so, and they pulled him up with the ropes and lifted him out of the cistern.”
This passage continues the account of Ebed-Melek’s intervention on behalf of the prophet Jeremiah. In response to King Zedekiah’s command, Ebed-Melek gathers thirty men and implements a rescue mission to save Jeremiah from the cistern where he had been left to die.
Ebed-Melek’s bravery and resourcefulness are evident as he retrieves old rags and worn-out clothes to pad the ropes, ensuring Jeremiah’s safety during his extraction. This further demonstrates his compassion and commitment to saving the life of a righteous man, exemplifying the importance of valuing and protecting those who faithfully serve God.
Genesis 39:1-10
“Now Joseph had been taken down to Egypt. Potiphar, an Egyptian who was one of Pharaoh’s officials, the captain of the guard, bought him from the Ishmaelites who had taken him there. The Lord was with Joseph so that he prospered, and he lived in the house of his Egyptian master. When his master saw that the Lord was with him and that the Lord gave him success in everything he did, Joseph found favor in his eyes and became his attendant. Potiphar put him in charge of his household, and he entrusted to his care everything he owned. From the time he put him in charge of his household and of all that he owned, the Lord blessed the household of the Egyptian because of Joseph. The blessing of the Lord was on everything Potiphar had, both in the house and in the field. So Potiphar left everything he had in Joseph’s care; with Joseph in charge, he did not concern himself with anything except the food he ate. Now Joseph was well-built and handsome, and after a while, his master’s wife took notice of Joseph and said, ‘Come to bed with me!’ But he refused. ‘With me in charge,’ he told her, ‘my master does not concern himself with anything in the house; everything he owns he has entrusted to my care. No one is greater in this house than I am. My master has withheld nothing from me except you because you are his wife. How then could I do such a wicked thing and sin against God?'”
In this narrative, Joseph, who had been sold as a slave, found himself in Egypt serving Potiphar, an Egyptian official. Because of Joseph’s evident success and the Lord’s favor upon him, Potiphar entrusted him with the responsibility of managing his household and all that he owned.
This passage also highlights that Joseph’s admirable qualities extended beyond his managerial abilities, as he was described as well-built and handsome. However, when Potiphar’s wife made advances toward Joseph, he firmly rejected her advances out of loyalty to his master and respect for God’s commands, refusing to commit adultery.
Acts 10:1-8
“At Caesarea, there was a man named Cornelius, a centurion in what was known as the Italian Regiment. He and all his family were devout and God-fearing; he gave generously to those in need and prayed to God regularly. One day at about three in the afternoon, he had a vision. He distinctly saw an angel of God, who came to him and said, ‘Cornelius!’ Cornelius stared at him in fear. ‘What is it, Lord?’ he asked. The angel answered, ‘Your prayers and gifts to the poor have come up as a memorial offering before God. Now send men to Joppa to bring back a man named Simon who is called Peter. He is staying with Simon the tanner, whose house is by the sea.'”
This passage introduces Cornelius, a devout and God-fearing centurion, who cultivated a close relationship with God through prayer and generosity. The verse emphasizes his righteous character, highlighting his commitment to both God and serving others.
God recognizes and appreciates Cornelius’ prayers and acts of giving, acknowledging them as a memorial offering. In response to Cornelius’ faithfulness, God orchestrates a divine encounter by instructing him to invite the apostle Peter to his home. This passage reinforces the idea that sincere devotion and righteousness can lead to divine intervention and revelation.
Genesis 39:20-23
“Joseph’s master took him and put him in prison, the place where the king’s prisoners were confined. But while Joseph was there in the prison, the Lord was with him; he showed him kindness and granted him favor in the eyes of the prison warden. So the warden put Joseph in charge of all those held in the prison, and he was made responsible for all that was done there. The warden paid no attention to anything under Joseph’s care, because the Lord was with Joseph and gave him success in whatever he did.”
Following false accusations made against him, Joseph was wrongfully imprisoned. Yet, even in this dire situation, the Lord’s presence never left Joseph. The verse poignantly captures that the favor of God continued to be upon Joseph, as he found kindness from both the Lord and the prison warden.
Joseph’s faithful character and God-given abilities caught the attention of the warden, leading him to entrust Joseph with significant responsibilities. The warden recognized Joseph’s capabilities and, consequently, Joseph was placed in charge of all the prisoners. This narrative underscores the enduring faithfulness and provision of God, even in the midst of challenging circumstances.
2 Kings 8:4-6
“The king was talking to Gehazi, the servant of the man of God, and had said, ‘Tell me about all the great things Elisha has done.’ Just as Gehazi was telling the king how Elisha had restored the dead to life, the woman whose son Elisha had brought back to life came to beg the king for her house and land. Gehazi said, ‘This is the woman, my lord the king, and this is her son whom Elisha restored to life.’ The king asked the woman about it, and she told him. Then he assigned an official to her case and said to him, ‘Give back everything that belonged to her, including all the income from her land from the day she left the country until now.'”
In this account, the king converses with Gehazi, the servant of the prophet Elisha. Gehazi recounts the remarkable deeds performed by Elisha, particularly highlighting the restoration of a woman’s dead son. Coincidentally, that very woman arrives at the scene to request the king’s assistance in recovering her seized property.
Once alerted to the woman’s identity, Gehazi confirms the connection between her and the miraculous event. This prompts the king to engage with the woman directly, listening to her story and empathizing with her plight. He subsequently appoints an official to handle her case and grants the restoration of her house and land, acknowledging her restored position and rights.
1 Samuel 3:1-10
“The boy Samuel ministered before the Lord under Eli. In those days, the word of the Lord was rare; there were not many visions. One night Eli, whose eyes were becoming so weak that he could barely see, was lying down in his usual place. The lamp of God had not yet gone out, and Samuel was lying down in the house of the Lord, where the ark of God was. Then the Lord called Samuel. Samuel answered, ‘Here I am.’ And he ran to Eli and said, ‘Here I am; you called me.’ But Eli said, ‘I did not call; go back and lie down.’ So he went and lay down. Again, the Lord called, ‘Samuel!’ And Samuel got up and went to Eli and said, ‘Here I am; you called me.’ ‘My son,’ Eli said, ‘I did not call; go back and lie down.’ Now Samuel did not yet know the Lord: The word of the Lord had not yet been revealed to him. A third time, the Lord called, “Samuel!’ And Samuel got up and went to Eli and said, ‘Here I am; you called me.’ Then Eli realized that the Lord was calling the boy. So Eli told Samuel, ‘Go and lie down, and if he calls you, say, ‘Speak, Lord, for your servant is listening.’ So Samuel went and lay down in his place.”
This passage recounts the initial calling of the young Samuel by the Lord. Samuel was serving in the presence of Eli, the high priest, within the temple of God. At that time, divine messages were rare, and people had few visions.
As Samuel lay in the temple, the Lord called out to him repeatedly. Initially, Samuel did not realize the voice belonged to God and instead perceived Eli as the caller. After Eli discerned that the Lord was addressing Samuel, he instructed him on how to respond, guiding Samuel to acknowledge his readiness to listen and serve the Lord.
1 Kings 21:20-29
“Ahab said to Elijah, ‘So you have found me, my enemy!’ ‘I have found you,’ he answered, ‘because you have sold yourself to do evil in the eyes of the Lord. He says, ‘I am going to bring disaster on you. I will wipe out your descendants and cut off from Ahab every last male in Israel—slave or free. I will make your house like that of Jeroboam son of Nebat and that of Baasha son of Ahijah, because you have aroused my anger and have caused Israel to sin.’ ‘And also concerning Jezebel the Lord says: ‘Dogs will devour Jezebel by the wall of Jezreel.’ ‘Dogs will eat those belonging to Ahab who die in the city, and the birds will feed on those who die in the country.’ (There was never anyone like Ahab, who sold himself to do evil in the eyes of the Lord, urged on by Jezebel his wife. He behaved in the vilest manner by going after idols, like the Amorites the Lord drove out before Israel.) When Ahab heard these words, he tore his clothes, put on sackcloth and fasted. He lay in sackcloth and went around meekly. Then the word of the Lord came to Elijah the Tishbite: ‘Have you noticed how Ahab has humbled himself before me? Because he has humbled himself, I will not bring this disaster in his day, but I will bring it on his house in the days of his son.'”
This passage depicts a confrontation between the prophet Elijah and King Ahab. Elijah rebukes Ahab for his wickedness and idolatry, holding him responsible for leading the nation of Israel astray and angering the Lord.
Guilt-ridden upon hearing the consequences of his actions, Ahab humbly responds by tearing his clothes and wearing sackcloth, accompanied by fasting. Observing this genuine act of repentance, God relents in His judgment and determines to prolong the disaster until the days of Ahab’s son. This story serves as a reminder of God’s mercy and the power of genuine repentance to alter the course of punishment.
1 Chronicles 28:5-7
“Of all my sons—and the Lord has given me many—he has chosen my son Solomon to sit on the throne of the kingdom of the Lord over Israel. He said to me: ‘Solomon your son is the one who will build my house and my courts, for I have chosen him to be my son, and I will be his father. I will establish his kingdom forever if he is unswerving in carrying out my commands and laws, as is being done at this time.'”
In this passage, King David shares the divine revelation he received from the Lord concerning his son Solomon. God declares that Solomon is chosen to build the temple, representing God’s presence and dwelling place among His people.
God promises to establish Solomon’s kingdom, ensuring its perpetuity, on the condition that Solomon remains steadfast in obeying God’s commandments. The acknowledgement of God as a father figure to Solomon reflects the covenantal relationship between God and the people of Israel, emphasizing the importance of faithfulness in fulfilling divine purposes.
Ezekiel 44:9
“This is what the Sovereign Lord says: No foreigner uncircumcised in heart and flesh is to enter my sanctuary, not even the foreigners who live among the Israelites.”
While this verse doesn’t mention eunuchs specifically, it addresses the issue of foreigners entering God’s sanctuary. According to the law, those who were uncircumcised in heart and flesh were prohibited from entering the sanctuary, regardless of their nationality.
It is important to interpret this verse not as an exclusion of certain individuals but rather as an expression of the need for genuine commitment to God’s covenant. It emphasizes the importance of a circumcised heart, representing a sincere and faithful devotion to God. In light of this understanding, the verse reinforces the idea that true worship involves both external and internal transformation.
Micah 4:1-5
“In the last days the mountain of the Lord’s temple will be established as the highest of the mountains; it will be exalted above the hills, and peoples will stream to it. Many nations will come and say, ‘Come, let us go up to the mountain of the Lord, to the temple of the God of Jacob. He will teach us his ways, so that we may walk in his paths.’ The law will go out from Zion, the word of the Lord from Jerusalem. He will judge between many peoples and will settle disputes for strong nations far and wide. They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore. Everyone will sit under their own vine and under their own fig tree, and no one will make them afraid, for the Lord Almighty has spoken. All the nations may walk in the name of their gods, but we will walk in the name of the Lord our God forever and ever.”
This passage prophesies the establishment of God’s kingdom during the last days. It envisions a future in which the mountain of the Lord’s temple becomes the highest and most exalted, drawing people from various nations to seek instruction and guidance from God.
Furthermore, this passage portrays a time of unprecedented peace and harmony among nations, culminating in the transformation of weapons of war into tools for productive agriculture. The reign of God will bring about a state in which people can live without fear, enjoying the fruits of their labor and trusting in the Lord’s protection.
Matthew 5:8
“Blessed are the pure in heart, for they will see God.”
This verse from Jesus’ Sermon on the Mount emphasizes the blessings that come to those with pure and sincere hearts. It describes the qualities necessary to experience a deeper relationship with God, promising that the pure in heart will have the incredible privilege of seeing Him.
The phrase “pure in heart” refers to those who possess integrity, authenticity, and righteousness—those whose inner thoughts and motives align with God’s will. Such individuals have removed any impurity or corruption that might hinder their connection with God, allowing them to encounter His presence and experience His divine revelation. This verse confirms the transformative power of a pure heart in deepening one’s spiritual intimacy with God.
John 4:23-24
“Yet a time is coming and has now come when the true worshipers will worship the Father in the Spirit and in truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in the Spirit and in truth.”
In this passage, Jesus speaks to the Samaritan woman at the well about the nature of true worship. He reveals that the time has come, through His coming and the pouring out of the Holy Spirit, for worshipers to engage with God in a new way—both in spirit and in truth.
This verse underscores the importance of having a genuine spiritual connection with God, enabled by the indwelling presence of the Holy Spirit. True worship occurs when our hearts are aligned with the truth of who God is, expressed in authentic adoration and obedience. It emphasizes that worship is not limited to any particular location or external rituals but is deeply rooted in our relationship with God.