The topic of celibacy, or abstaining from marriage and sexual relations, is directly addressed in several places in the Bible. There are differing perspectives on whether Scripture presents celibacy as a spiritual “gift” that is supernaturally bestowed upon some believers by God.
On one hand, in 1 Corinthians 7:7-9, the apostle Paul expresses his preference for believers to remain unmarried and celibate, as he is. However, he acknowledges that celibacy is not for everyone, but only for those who have been given this gift by God: “I wish that all were as I myself am. But each has his own gift from God, one of one kind and one of another. To the unmarried and the widows I say that it is good for them to remain single as I am. But if they cannot exercise self-control, they should marry. For it is better to marry than to burn with passion.”
The Greek word Paul uses for “gift” is charisma, indicating a spiritual gift or enablement from God. Thus, Paul seems to be saying celibacy is a spiritually-empowered lifestyle that allows one to remain single and fully devoted to the Lord’s work without distraction (1 Cor. 7:32-35). But he recognizes it must be both sincerely desired and supernaturally granted by God, not simply chosen by human effort.
On the other hand, Jesus acknowledges in Matthew 19:12 that some are biologically or circumstantially “eunuchs” who do not marry, though he does not explicitly link this to a supernatural gift. He affirms marriage and sexuality as part of God’s intentional design for most people (Gen. 1:27-28, 2:24; Matt. 19:4-6). The majority of people in Scripture, including leaders like Moses, David, Peter and elders/overseers, were married.
Thus, some Christians believe celibacy is an acceptable choice for those with a special calling, but is not mandated or necessarily spiritually superior. They would point out that priests and other spiritual leaders in the Old Testament were married, and that multiple New Testament instructions about church leaders/elders assume they would be married with children (1 Tim. 3:2,12; Titus 1:6).
So in summary, while Paul does seem to refer to celibacy as a “gift” for some, there are also perspectives from Scripture that view it as more of a practical choice, albeit often a difficult one, that some need to make based on their circumstances and personal abilities/desires. Biblically, marriage is the normative pattern God established at creation, with celibacy as an exception.
Paul’s statements on celibacy as a “gift”
The key Biblical passage that directly addresses celibacy is 1 Corinthians 7. In verse 7, Paul expresses, “I wish that all were as I myself am. But each has his own gift from God, one of one kind and one of another.” Paul was unmarried and celibate, as he confirms elsewhere when discussing the rights of apostles to refrain from manual labor in order to devote themselves fully to preaching ministry (1 Cor. 9:5). Thus, when Paul says “I wish all were as I myself am,” he seems to be referring to his unmarried state.
The word Paul uses for “gift” in 1 Cor. 7:7 is charisma, indicating a spiritual gift or special enablement from God. This implies Paul is saying the ability to remain celibate and single is a spiritually empowered calling, not just a personal preference. Some Christians have taken this to mean the inclination, desire and supernatural strength to remain celibate, free from sexual temptation and distraction, is a spiritual gift sovereignly bestowed by God on some believers but not others.
In the surrounding context, Paul gives instructions to both married and unmarried believers. To the unmarried, he emphasizes the benefits of remaining single as he is: “But I say to the unmarried and to widows that it is good for them if they remain even as I…I want you to be free from concern. One who is unmarried is concerned about the things of the Lord, how he may please the Lord; but one who is married is concerned about the things of the world, how he may please his wife, and his interests are divided” (1 Cor. 7:8, 32-34).
Paul recognizes remaining unmarried requires supernatural enablement, as he goes on to say, “This I say for your own benefit, not to put a restraint upon you, but to promote what is appropriate and to secure undistracted devotion to the Lord” (1 Cor. 7:35). He seems to be saying celibacy is a spiritually-empowered path for some who desire to be wholly devoted to the Lord’s work without the distractions of marital and familial responsibilities.
At the same time, Paul acknowledges not everyone has this gift: “But each has his own gift from God, one of one kind and one of another” (1 Cor. 7:7). He continues, “But if they do not have self-control, let them marry; for it is better to marry than to burn with passion” (1 Cor. 7:9). He seems to recognize that celibacy, like any spiritual gift, is only supernaturally granted to some believers with the desire and ability to receive it.
Different perspectives on celibacy as a “gift”
Throughout church history, there has been debate about how to understand Paul’s statements on celibacy as a spiritual “gift.” Some of the key perspectives include:
- Supernatural enablement view – Celibacy is a special spiritual gift supernaturally imparted by God to some believers to remain single and undistracted in service to Christ. Just as not all have gifts of teaching or prophecy, neither do all have the gift of celibacy. It must be both sincerely desired and sovereignly granted by God.
- Practical calling view – Celibacy is primarily a practical choice based on personal circumstances and individual abilities/desires. While God grants general grace to remain celibate, this is not the same as a supernatural spiritual gift that is selectively given to some believers and not others. All believers have access to the grace needed to obey their practical calling from God, whether to marriage or celibacy.
- Spiritual superiority view – Celibacy is a higher spiritual state than marriage. Following Paul’s wish that all could remain unmarried and undistracted like him (1 Cor. 7:7), some groups like the Catholic priesthood have mandated celibacy for priests and leaders in order to be wholly devoted to ministry.
- Gift not required view – Celibacy is an acceptable choice for some with a special calling, but is not mandated as spiritually superior. All believers have the spiritual resources to obey God’s calling, whether to marriage or celibacy. God grants grace to some to embrace difficult callings like celibacy or singleness when providentially hindered from marriage.
There are merits and difficulties with each perspective. Those emphasizing celibacy as a spiritual gift would point to Paul’s language of “gift” and his desire for undistracted devotion to Christ. Yet celibacy cannot be narrowly mandated since Paul recognizes it is granted by God to some but not all believers. Overall, 1 Cor. 7 seems to present celibacy as a special spiritual empowerment, while stopping short of making it normative for all believers or leaders.
Jesus’ statements on celibacy
Aside from Paul’s teachings, the gospels record Jesus directly addressing celibacy in Matthew 19:12. After affirming God’s intent for marriage and sexuality in the creation of humans as “male and female” (Matt. 19:4-6), Jesus says, “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.”
By “eunuchs,” Jesus likely means those who abstain from marriage, since the term was sometimes used figuratively this way (e.g. Josephus Ant. 4.290). Some people, through biology or circumstance, are unable to marry. Others choose celibacy voluntarily “for the sake of the kingdom,” possibly to pursue undistracted ministry. Jesus says this is only for those “who are able to receive it,” implying celibacy requires a special calling and ability to embrace. Yet he stops short of explicitly naming celibacy as a spiritual “gift” given supernaturally by God to some but not others.
Jesus strongly upholds marriage and sexuality as part of God’s design in creation (Matt. 19:4-6). His affirmation that “it is not good for man to be alone” (Gen. 2:18) precludes any mandate of celibacy as a universally superior state. At most, Jesus presents celibacy as an exception for those unusually called and enabled to receive it, but not the normative expectation for most people.
Celibacy and church leadership
Some churches, like the Catholic priesthood, have mandated celibacy for priests and spiritual leaders based on Paul’s statements about remaining “undistracted” in serving Christ (1 Cor. 7:35). However, several considerations make it difficult to mandate normative celibacy for church leaders on biblical grounds:
- The Old Testament priests and prophets who most directly foreshadowed New Testament church leaders were permitted to marry and have children (Lev. 21:7, 13-15; Ezek. 44:22). This presents a continuity argument against restricting marriage for priests/elders.
- The apostle Peter, whom Catholic tradition views as the first pope, was married (Matt. 8:14, Mark 1:29-31, 1 Cor. 9:5). Other apostles apparently had wives as well.
- Multiple New Testament instructions about the selection of elders/overseers assume they will be married with children (1 Tim. 3:2,12; Titus 1:6). There are no restrictions placed on marriage for leaders.
- While Paul notes the practical benefits of celibacy for undistracted devotion to the Lord (1 Cor. 7:32-35), he nowhere explicitly requires it for church leaders. His comments are advisory based on his missional context.
At most, Paul’s statements in 1 Corinthians 7 present celibacy as an optional choice for those specially called and gifted, but not as a mandate for those serving in church leadership roles. Married and single leaders alike must steward their state to the glory of God.
Celibacy, marriage, and sexual ethics
The practice of committed celibacy intersects with sexual ethics in several important ways:
- Chastity – Celibacy for religious reasons inherently involves chastity and abstinence from sexual activity outside of marriage. Throughout Scripture, God mandates moral purity and prohibits sexual immorality (Acts 15:20; Rom. 13:13; 1 Cor. 5:1).
- Self-control – Celibacy requires self-control over natural sexual appetites and passions that most are called to fulfill in marriage (1 Cor. 7:9; Titus 2:6; 1 Pet. 4:2-3). Marriage and celibacy both require disciplining desires to honor God.
- Homosexuality – While mandated celibacy may encourage illicit sexual outlet, homosexual practice is unequivocally prohibited as unbiblical (Lev. 18:22; Rom. 1:26-27; 1 Cor. 6:9). There are no grounds for homosexual partnerships even among the celibate.
- Identity in Christ – Those who remain celibate, voluntarily or involuntarily, find their core identity in relationship with Christ. Human flourishing transcends marriage and sexuality (Phil. 4:11-13).
In various ways, the practice of celibacy intersects with biblical sexual ethics and human identity. Both marriage and celibacy require chastity and self-control for the glory of God.
Practical wisdom for those called to celibacy
For those who choose or are providentially called to celibacy seeking to live faithfully, several principles of practical wisdom emerge from Scripture:
- Remember that intimacy with God supersedes marriage. Seek identity and fulfillment in Christ above all (Ps. 73:25-26; Phil. 3:8-10).
- Find community within the church family, which transcends earthly families (Mark 3:31-35).
- Cultivate non-sexual ways of expressing love, like spiritual friendship and acts of service (1 Cor. 13).
- Steward singleness for greater undistracted devotion to the Lord (1 Cor. 7:35). Embrace opportunities to serve God’s kingdom in unique ways.
- Develop self-control and flee sexual temptation (1 Cor. 6:18). Guard thoughts and eyes proactively (Job 31:1; Matt. 5:28-29).
- Rest in God’s providence and timing if desiring marriage in the future (Ps. 37:4). Remain open and patient.
Celibacy can be a fulfilling calling for those with the desire and empowerment for it. There are unique joys and opportunities, along with challenges to overcome. Relying on the sufficiency of God’s grace and the church community is essential.
Conclusion
In summary, Scripture presents celibacy as an exceptional calling for some believers, but not the normative or superior state for all. Paul refers to celibacy as a “gift,” implying a special spiritual empowerment to remain single and undistracted in serving Christ without the duties of marriage and family. Yet he recognizes marriage and celibacy alike as good and godly callings. Jesus and the broader New Testament affirm God’s general intent for marriage and sexuality.
Practically, celibacy may be voluntarily chosen by some with a passion for undivided ministry, or providentially embraced by those unable to marry. It has opportunities for greater devotion to the Lord’s work, but also challenges that require profound reliance on God’s grace. Those called to celibacy need wisdom and support from Scripture and the church community to flourish in their calling.
