1 Corinthians 7:5

1Co 7:5-7. Defraud not — Or deprive not; one the other — Of this benevolence; or withdraw not from the company of each other; except it be with consent for a time, that — On those special and solemn occasions, you may entirely give yourselves up to the exercises of devotion. From this passage it appears, that, in the first age, when married persons parted for a time to employ themselves in the duties of devotion, they lived in separate habitations, or rather in different parts of their own house. For in the eastern countries the houses were so built, that the women had apartments allotted to themselves. And come together again — As usual, and do not continue the separation too long; that Satan tempt you not — To unclean thoughts, if not actions too, which he probably might do, if you should long remain separate from each other; for your incontinency — The word ακρασια, thus translated, properly signifies, the want of the government of one’s passions and appetites. It is properly observed here by Dr. Macknight, “that marriage being an affair of the greatest importance to society, it was absolutely necessary that its obligation and duties, as well as the obligation and duties of the other relations of life, should be declared by inspiration in the Scriptures. This passage, therefore, of the word of God ought to be read with due reverence, both because it was dictated by the Holy Spirit, and because throughout the whole of his discourse the apostle has used the greatest chastity and delicacy of expression.” But I speak this — That which I have said, for the preventing of incontinency, both in the unmarried, (1Co 7:2,) and married, (1Co 7:5,) by permission — From Christ, to leave you to your liberty therein, if you have the gift of continency. Or, as an advice, as some render κατα συγγνωμην. Bengelius says the word denotes an opinion, rightly suited to the state or disposition of another. And not of commandment — Not as an injunction. Or, as some commentators suppose, he may refer to what follows. For I would that all men — All the disciples of Christ who are unmarried, and can live chastely, were even as I myself — That is, would remain eunuchs for the kingdom of heaven’s sake; or, that they could as easily bear the restraints of a single life in present circumstances, and exercise as resolute a command over their natural desires. Paul, having tasted the sweetness of this liberty, wished others to enjoy it as well as himself. But every man hath his proper gift of God — According to our Lord’s declaration, All men cannot receive this saying, save they to whom it is given, Mat 19:11.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

1Co 7:5. Μὴ ἀποστερεῖτε, defraud not) So the LXX., Exo 21:10, he shall not defraud her of her duty of marriage, τὴν ὁμιλίαν αὐτῆς (ענתה) οὐκ ἀποστερήσει. This word agrees with the word due, 1Co 7:3.—εἰ μή τι ἄν, except it be) It is very much limited. When these conditions occur, it is not privation, but abstinence.—ἵνα σχολάζητε, that you may be at leisure) The apostle speaks here of great leisure, σχολὴν, and ease. Previous abstinence is subservient to prayer. [Those who fasted among the Greeks added here fasting.—Not. crit.[57]]. Abstinence may also have other motives originating it [besides the object of prayer], and those of a bad kind.—καὶ πὰλιν, and again) Concerning such intervals, and their measure, see Selden on the Hebrew wife.—ἐπὶ τὸ αὐτὸ, together) This does not mean the very act of connubial intercourse, but is opposed to the previous separation.—πειράζῃ, should tempt) to fornication, etc., 1Co 7:2.—ὁ Σατανᾶς, Satan) who amid the exercises of the sublimer virtues seeks an opportunity of doing the greatest injury. Temptation cannot be easily presupposed without Satan.—ἀκρασίαν, incontinency) 1Co 7:9.

[57] Rec. Text inserts before τῇ προσευχῇ the words τῇ νηστείαò καὶ with both Syr. Versions. But ABCD(Λ)G fg Vulg. Orig. Cypr. omit the words.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_7:5. Withhold not yourselves from each other, unless it were perhaps (nisi forte, comp 2Co_13:5; Luk_9:13) that ye did so as occasion emerged (ἄν), by agreement for a time (supply ἀποστερῆτε ἀλλήλ.; see on Luk_9:13). The obvious meaning is euphemistically expressed by ἈΠΟΣΤΕΡ.; ἌΓΑΝ ΤΟΊΝΥΝ ἉΡΜΟΔΊΩς ΤΟῦΤΟ ΤΈΘΕΙΚΕΝ ἘΠῚ ΤῶΝ Οὐ ΣΥΜΦΏΝΩς ΤῊΝ ἘΓΚΡΆΤΕΙΑΝ ΑἹΡΟΥΜΈΝΩΝ, Theodoret.

ἽΝΑ ΣΧΟΛΆΣΗΤΕ Κ.Τ.Λ[1075]] ἵνα introduces the design of the concession just made ἐκ συμφών. πρὸς καιρόν: in order that ye may have free leisure for prayermay be able to give yourselves to it without being drawn away and distracted by sensual desire and the pleasures of sense. What Paul means is not the ordinary praying of the Christian heart, which ought to ascend ἀδιαλείπτως (1Th_5:17; Eph_6:18), but such extraordinary exercises in prayer as they might have determined specially to devote themselves to for a longer period (a series of days). We are not to assume that such domestic devotions, as the apostle here plainly supposes to be engaged in by husband and wife in common, had been already then connected with Christian festivals; probably they were still entirely dependent upon the wants and wishes of individuals. But the idea of cohabitation being excluded for a time by religious exercises, is found both among the Jews (Exo_19:15; 1Sa_21:4) and the heathen. See Wetstein and Dougt. Anal. II. p. 111 f. Comp Test. XII. Patr. p. 673: καιρὸς γὰρ συνουσίας γυναικὸς αὐτοῦ, καὶ καιρὸς ἐγκρατείας εἰς προσευχὴν αὐτοῦ.

καὶ πάλιν ἦτε] still dependent on ἵνα, indicates σεμνῶς the being together again for matrimonial intercourse. With respect to ἐπὶ τὸ αὐτό,[1077] comp on Act_1:15.

ἵνα μὴ πειράζῃ κ.τ.λ[1079]] design of the ΚΑῚ ΠΆΛΙΝ … ἮΤΕ: in order that Satan may not tempt you to sin (to breach of the marriage-vow) on account of your incontinency, because ye are incontinent; for Satanas vitiorum scintillas excitat, Grotius. Ἀκρασία, which occurs again in the N. T. in its older form of ἈΚΡΆΤΕΙΑ, Mat_23:25, comes from ἈΚΡΑΤΉς (ΚΡΑΤΕῖΝ), and is the opposite of ἘΓΚΡΆΤΕΙΑ. See Lobeck, a[1080] Phryn. p. 524; Stallbaum, a[1081] Plat. Rep. p. 461 B. Rückert conjectures that the word means: not mingling in matrimonial intercourse (on account of your non-participation therein). This is quite against usage; for ἀκρᾱσία (with the Α long, from ἌΚΡΑΤΟς), in the Ionic form ἈΚΡΗΣΊΗ, means bad mixture, as opposed to εὐκρασία. See Theophrastus, c. pl. iii. 2. 5; TDio Cassius, lxxvii. 22. Paul had reason enough to affirm incontinency of the Corinthians generally, and to call their attention in warning to this lack of moral strength, on which the devil would base his attempts to find access to them with his temptations. Comp 2Co_2:11.

[1075] .τ.λ. καὶ τὰ λοιπά.

[1077] Erasmus remarks rightly: ut intelligas, eos ante fuisse separatos thalamis.

[1079] .τ.λ. καὶ τὰ λοιπά.

[1080] d refers to the note of the commentator or editor named on the particular passage.

[1081] d refers to the note of the commentator or editor named on the particular passage.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 7:5 . μὴ ἀποστερεῖτε κ . τ . λ .: “Do not rob one another” sc . of the ὀφειλή ; the deprivation is an injustice (same vb [1009] as in 1Co 6:7 f.); “congruit hoc verbum cum verbo debendi ” (Bg [1010] ). This also, with 1Co 7:4 , against the rigorists. The impvs. of this context are pr [1011] , relating to habits of life. εἰ μὴ κ . τ . λ . qualifies the command not to rob, by stating an exception: this exception, however, the Ap. “valde limitat” (Bg [1012] ), first by τι (in some measure, somehow ), next by ἄν ( haply, if the case should arise ), thirdly by ἐκ συμφώνου ( of consent : making the separation no longer robbery), lastly by πρὸς καιρόν ( for a season ). Such separation may be made for specific religious ends “that you may be disengaged for prayer” ( vacetis orationi , Vg [1013] ), and with a view to renewed intercourse ( καὶ πάλιν ἐπὶ τὸ αὐτὸ ἦτε ). So fearful was the Ap. of putting a strain on the ill-disciplined Cor [1014] nature, with sensual incitements rife in the atmosphere: “lest Satan be tempting you because of your want of self-control”. ἀκρασία , later Gr [1015] for ἀκράτεια (opp [1016] of ἐγκράτεια , cf. 1Co 9:25 ), signifies non-mastery of appetite. Σχολάζω (here in aor [1017] , of particular occasion; πειράζητε , pr ., of constant possibility), construed with dat [1018] or πρός τι , in cl [1019] Gr [1020] often denotes leisure from ordinary for higher pursuits e.g. , σχολάζειν μουσικῇ , φιλοσοφίᾳ ; also used of scholars who “devote themselves” to a master: a negative condition of προσκαρτερεῖσθαι τῇ προσευχῇ (Rom 12:12 , Col 4:2 ).

[1009] verb

[1010] Bengel’s Gnomon Novi Testamenti.

[1011] present tense.

[1012] Bengel’s Gnomon Novi Testamenti.

[1013] Latin Vulgate Translation.

[1014] Corinth, Corinthian or Corinthians.

[1015] Greek, or Grotius’ Annotationes in N.T.

[1016] opposite, opposition.

[1017] aorist tense.

[1018] dative case.

[1019] classical.

[1020] Greek, or Grotius’ Annotationes in N.T.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He addeth an exception: unless the one abstain from the other by mutual consent, that they may the better give themselves to prayer, wherein notwithstanding, he warneth them to consider what is expedient, lest by this long breaking off as it were from marriage, they bestirred up to incontinency.

Do nothing else.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Defraud . . . not--namely, of the conjugal duty "due" (Co1 7:3; compare the Septuagint, Exo 21:10).

except it be--"unless perchance" [ALFORD].

give yourselves to--literally, "be at leisure for"; be free from interruptions for; namely, on some special "season," as the Greek for "time" means (compare Exo 19:15; Joe 2:16; Zac 7:3).

fasting and prayer--The oldest manuscripts omit "fasting and"; an interpolation, evidently, of ascetics.

come together--The oldest manuscripts read, "be together," namely, in the regular state of the married.

Satan--who often thrusts in his temptations to unholy thoughts amidst the holiest exercises.

for your incontinency--because of your inability to "contain" (Co1 7:9) your natural propensities, which Satan would take advantage of.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. Defraud ye not one the other] What ye owe thus to each other never refuse paying, unless by mutual consent; and let that be only for a certain time, when prudence dictates the temporary separation, or when some extraordinary spiritual occasion may render it mutually agreeable, in order that ye may fast and pray, and derive the greatest possible benefit from these duties by being enabled to wait on the Lord without distraction.

That Satan tempt you not for your incontinency.] It is most evident that the separations permitted by the Apostle, for he enjoins none, are only for a season, on extraordinary occasions; and that the persons may come together again, lest Satan, taking advantage of their matrimonial abstinence, might tempt either party to illicit commerce.

There are a multitude of rules prescribed in such cases by the rabbins, and indeed even by heathen writers; for this was a matter in which common sense could always judge; and under the direction of experience, heathens, as well as those favoured with Divine revelation, could see what was proper in all such cases.

Incontinence, εικρασια, want of strength to regulate one's desires or appetites; from α, negative, and κρατος, strength. It is remarkable that the apostle supposes that even this temporary continence might produce incontinence; and universal observation confirms the supposition.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

5. Defraud ye not one the other Profane persons might think that Paul does not act with sufficient modesty in discoursing in this manner as to the intercourse of a husband with his wife; or at least that it was unbecoming the dignity of an Apostle. If, however, we consider the reasons that influenced him, we shall find that he was under the necessity of speaking of these things. In the first place, he knew how much influence a false appearance of sanctity has in beguiling devout minds, as we ourselves know by experience. For Satan dazzles us with an appearance of what is right, that we may be led to imagine that we are polluted by intercourse with our wives, and leaving off our calling, may think of pursuing another kind of life. Farther, he knew how prone every one is to self-love, and devoted to his own gratification. From this it comes, that a husband, having had his desire gratified, treats his wife not merely with neglect, but even with disdain; and there are few that do not sometimes feel this disdain of their wives creep in upon them. It is for these reasons that he treats so carefully of the mutual obligations of the married life. “If at any time it comes into the minds of married persons to desire an unmarried life, as though it were holier, or if they are tempted by irregular desires, let them bear in mind that they are bound by a mutual connection.” The husband is but the one half of his body, and so is it, also, as to the wife. Hence they have not liberty of choice, but must on the contrary restrain themselves with such thoughts as these: “Because the one needed help from the other, the Lord has connected us together, that we may assist each other.” Let each then be helpful to each other’s necessity, and neither of them act as if at his or her own disposal.

Unless by mutual consent He requires mutual consent, in the first place, because the question is not as to the continency of one merely, but of two; and besides, he immediately adds two other exceptions. The first is, that it be done only for a time, as perpetual continency is not in their power, lest if they should venture to make an attempt beyond their power, they might fall before Satan’s stratagems. The second is, that they do not abstain from conjugal intercourse, on the ground of that abstinence being in itself a good and holy work, or as if it were the worship of God, but that they may be at leisure for better employments. Now though Paul had taken such pains in guarding this, yet Satan prevailed so far as to drive many to unlawful divorce, from a corrupt desire for an unmarried life. The husband, leaving his wife, fled to the desert, that he might please God better by living as a monk. The wife, against her husband’s will, put on the veil — the badge of celibacy. Meanwhile they did not consider that by violating their marriage engagement they broke the Lord’s covenant, and by loosing the marriage tie, they cast off the Lord’s yoke.

This vice, it is true, was corrected in some measure by the ancient canons; for they prohibited a husband from leaving his wife against her will, on pretense of continency; and in like manner a wife from refusing to her husband the use of her body. In this, however, they erred — that they permitted both together to live in perpetual celibacy, as if it were lawful for men to decree anything that is contrary to the Spirit of God. Paul expressly commands, that married persons do not defraud each other, except for a time The bishops give permission to leave off the use of marriage for ever. Who does not see the manifest contrariety? Let no one, therefore, be surprised, that we make free to dissent on this point from the ancients, who, it is evident, deviated from the clear statements of the word of God.

That ye may have leisure for fasting and prayer. We must take notice, that Paul does not speak here of every kind of fasting, or every kind of prayer. That sobriety and temperance, which ought to be habitual on the part of Christians, is a kind of fasting. Prayer, too, ought to be not merely daily, but even continual. He speaks, however, of that kind of fasting which is a solemn expression of penitence, with the view of deprecating God’s anger, or by which believers prepare themselves for prayer, when they are undertaking some important business. In like manner, the kind of prayer that he speaks of is such as requires a more intense affection of the mind. For it sometimes happens, that. we require (leaving off everything else) to fast and pray; as when any calamity is impending, if it appears to be a visitation of God’s wrath; or when we are involved in any difficult matter, or when we have something of great importance to do, as, for example, the ordaining of pastors. Now it is with propriety that the Apostle connects these two things, because fasting is a preparation for prayer, as Christ also connects them, when he says,

This kind of devils goeth not out but by fasting and prayer. (Matthew 17:21.)

When, therefore, Paul says, that ye may be at leisure, the meaning is, that having freed ourselves from all impediments, we may apply ourselves to this one thing. Now if any one objects, that the use of the marriage bed is an evil thing, inasmuch as it hinders prayer, the answer is easy — that it is not on that account worse than meat and drink, by which fasting is hindered. But it is the part of believers to consider wisely when it is time to eat and drink, and when to fast. It is also the part of the same wisdom to have intercourse with their wives when it is seasonable, and to refrain from that intercourse when they are called to be engaged otherwise.

And come together again, that Satan tempt you not Here he brings forward the reason, from ignorance of which the ancients have fallen into error, in rashly and inconsiderately approving of a vow of perpetual continency. For they reasoned in this manner: “If it is good for married persons sometimes to impose upon themselves for a time a voluntary continency with mutual consent, then, if they impose this upon themselves for ever, it will be so much the better.” But then, they did not consider how much danger was involved in this, for we give Satan an occasion for oppressing us, when we attempt anything beyond the measure of our weakness. “But we must resist Satan.” What if arms and shield be wanting? “They must be sought from the Lord,” say they. But in vain shall we beseech the Lord to assist us in a rash attempt. We must, therefore, carefully observe the clause — for your incontinency: for we are exposed to Satan’s temptations in consequence of the infirmity of our flesh. If we wish to shut them out, and keep them back, it becomes us to oppose them by the remedy, with which the Lord has furnished us. Those, therefore, act a rash part, who give up the use of the marriage bed. It is as if they had made an agreement with God as to perpetual strength.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(5) Except it be . . . that ye may give yourselves—i.e., that ye may have leisure. Any such separation should be temporary, and with consent of both parties. Even then it must not be from mere caprice, but for some religious purpose, such as a special season of prayer. (See Exo_19:15; 1Sa_21:4.) The alteration in the Greek text of the word “give” into the present tense, so as to make the word “prayer” refer to daily devotions, and not to special and exceptional seasons, and the interpolation of the word “fasting”—not found in the older MSS.—are a striking example of how the ascetic tendencies of a particular ecclesiastical school of thought led to their “amending” the sacred text so as to make it be in harmony with their own views, instead of reverently regarding it as that by which those very views should be corrected.

And come together again.—Better (as in the best MSS.), and be together again. This is still an explanation of the purpose of the separation, not to be a lasting one, but that we may again return to the state of union. The text here bears further traces of having been altered so as to make it seem that the Apostle meant that the return to matrimonial life should be only to a temporary union, and not to a continuous state of life. The proper reading implies the latter, the word “be” being used as in Act_2:44.

For your incontinency.—Better, because of your incontinency; the reference being, as in 1Co_7:2, to the moral condition surrounding them, and to the influence to which a man thus separated would be subject. The Corinthian Christians are here solemnly reminded that this sin, as all sin, is from Satan—because the Corinthians at large did not regard it as sin at all, but even mingled sensuality with worship.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. that ye may give yourselves to fasting and prayer] The best MSS., most of the Fathers, and many of the best versions, including the Vulgate, omit the word ‘fasting.’

Satan] Cf. 1Pe_5:8.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Defraud ye not one the other,.... By withholding due benevolence, denying the use of the marriage bed, refusing to pay the conjugal debt, and which is called a "diminishing of her marriage duty", Exo 21:10 where the Septuagint use the same word "defraud", as the apostle does here; it is what both have a right to, and therefore, if either party is denied, it is a piece of injustice, it is properly a defrauding; though with proper conditions, such as follow, it may be lawful for married persons to lie apart, and abstain from the use of the bed, but then it should never be done,

except it be with consent: because they have a mutual power over each other's bodies, and therefore the abstinence must be voluntary on each side; otherwise injury is done to the person that does not consent, who is deprived against will of just right; but if there is agreement, then there is no defrauding, because each give up their right; and such a voluntary abstinence is commended by the Jews (z);

"everyone that lessens the use of the bed, lo, he, is praiseworthy; and he who does not make void, or, cause to cease the due benevolence, but , "by consent of his wife";''

i.e. he also is praiseworthy: another condition of this abstinence is that it be only for a time; which shall be agreed unto, and fixed by both parties; not for ever which would be contrary to the will of God; the institution and end of marriage, and of dangerous consequence to either party. The Jews allow of a vow of continency for a while; and which they limit to different persons; thus (a),

"if a man by a vow excludes, wife from the use of the bed, the school of Shammai say it is for the space of two weeks, the school of Hillell say one week; scholars go out to learn the law, without leave of their wives, thirty days, workmen one week;''

which vow, for such a limited time, they seem to allow of, without mutual consent; and herein they disagree with the rule the apostle gives; and who further observes, the end to be had in view by such a voluntary separation for a time,

that ye may give yourselves to fasting and prayer; not that this was necessary for the ordinary discharge of such service, as for private acts of devotion among themselves, and constant family prayer; but either when times of fasting and prayer on some emergent occasions were appointed by themselves, or by the church, or by the civil government on account of some extraordinary and momentous affairs; and this seems to be observed by the apostle, in agreement with the customs and rules of the Jewish nation, which forbid the use of the bed, as on their great and annual fast, the day of atonement (b), so on their fasts appointed by the sanhedrim for obtaining of rain (c): the word "fasting" is omitted in the Vulgate Latin and Ethiopic versions, and so it is in the Alexandrian copy, two of Stephens's; and others: the apostle adds,

and come together again; to the same bed, and the use of it, and that for this reason,

that Satan tempt you not for your incontinence; for not having the gift of continency, should they pretend to keep apart long: Satan, who knows the temperament and disposition of men and women, may tempt them not only to hatred of, and quarrels with one another, but to impure lusts and desires, to fornication, adultery, and all uncleanness; a very good reason why, though abstinence from the marriage bed for a short time, by the consent of both parties, for religious purposes, may be lawful, yet ought not to be continued; since Satan may hereby get an advantage over them, and draw them into the commission of scandalous enormities. The Jews have a notion of Satan's being a tempter, and of his tempting men to various sins, which they should guard against, as idolatry, &c. So say they (d),

"thou mayest not look after idolatry, according to Deu 4:19 and again, thou must take heed lest this be a cause of it to thee, , "and Satan tempt thee" to look after them, and do as they do:''

and again (e), frequently should a man think

"upon the unity of the blessed God, lest there should be anything above or below, before him or behind him, or by him, and so, , "Satan tempt him", and he come into heresy.''

(z) Maimon. Hilch. Ishot, c. 21. sect. 11. (a) Misn. Cetubot, c. 5. sect. 6. (b) Misn. Yoma, c. 8. sect. 1. (c) Misn. Taanith, c. 1. sect. 6. (d) Mosis Kotsensis Mitzvot Tora, pr. neg. 14. (e) Mosis Kotsensis Mitzvot Tora, pr. neg. 15.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

5 Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.

Ver. 5. To fasting and prayer] Preces nobis ieiuniis alendum et quasi saginandum. Fasting days are soul fatting days: prayer is edged and winged thereby.

That Satan tempt you not] The temptation is strong to fornication, stronger to adultery. Watch therefore. Our nature is catching this way; and once in, it is not so easy to come off. This is a searing sin, Hos 4:11; Eph 4:19.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Defraud ye not ... - Of the right mentioned above. Withdraw not from the society of each other.

Except it be with consent - With a mutual understanding, that you may engage in the extraordinary duties of religion; compare Exo 19:15.

And come together again ... - Even by mutual consent, the apostle would not have this separation to be perpetual, since it would expose them to many of the evils which the marriage relation was designed to avoid.

That Satan ... - That Satan take not advantage of you, and throw you into temptation, and fill you with thoughts and passions which the marriage compact was designed to remedy.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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[BIBLIOGRAPHY]

Ut vacetis orationi, Greek: ina scholazete te proseuche. St. John Chrysostom, Greek: ouk eipen aplos proseuchesthe.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Defraud not one the other; that is: Withhold not yourselves one from another; which he rightly calls defrauding one another, because he had before declared it a debt; and further declared, that neither the husband nor the wife had a power over their own bodies, but the power of either of their bodies was in their correlate. He adds,

except it be with consent, mutual consent, and then it is indeed no defrauding; and

for a time, for a religious end,

that they might give themselves to fasting and prayer: not that this abstinence is necessary to us by any Divine precept, to prepare us for solemn prayer, (for such only is here spoken of), for then the apostle would not have made consent necessary in this case; but the Jews were commanded it, Exo 19:15, as a preparation to their hearing of the law; and it was a piece of the legal purification, as appeareth from 1Sa 21:4, as to which Christians were at liberty, and might observe or not observe it, as they agreed.

And come together again, that Satan tempt you not for your incontinency: then he requires, that they should return to their former course, not defrauding one another, lest the devil, observing their abstinence, should tempt them to unlawful mixtures, seeing their inability to contain themselves within the bounds of temperance and chastity.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. Defraud—Deprive.

Consent—Not by the sole will of one alone.

For a time—Says Olshausen, “Probably it was an early custom, previous to the festivals, especially before Easter, for people to devote a lengthened time to solitary prayer, in which beautiful custom originated Lent.”

Fasting— Omitted, according to the best authorities. Indeed, it is remarked by Stanley that this chapter has an unusually large number of false readings, interpolated by ascetics, to whom the apostle did not seem rigid enough.

Come together again—Greek, επι το αυτο ητε, be at the same ordinary habit of matrimony.

For your incontinency—Rather, through your incontinence, or incapability of self-control.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Defraud ye not. St. Paul purposely leaves the expression general. Primarily he is thinking of "the due" or "the power" which each has over the other, as is shown by the next verse; but he does not confine the expression to this. Except it be; literally, unless by chance. The exception he regards as something possible, but not normal. For a time. By this and the next words he disparages, by anticipation, the celibate and separate married lives which, in a corrupt age, were so much and so unwisely admired in the ascetic saints of the Middle Ages. Temporary separation for special reasons had been recognized from the earliest times (Exo_19:15; 1Sa_21:4) Ye may give yourselves; rather, ye may have leisure. The verb is in the aorist, which shows that the "leisure" contemplated was for brief periods, not during continuous years. It was altered to the present by the officious copyists, who believed in external and mechanical rules of holiness. To fasting and prayer. "Fasting" is an ascetic interpolation, not found in a, A, B, C, D, F. On this interpolation, and perhaps on the analogy of the rule given by Moses at, (Exo_19:15) rose the practice of married persons living apart at Lent (Stanley). Come together again. The prepossessions of ascetic scribes have again tampered with the text. The true reading is, "be together again" (hte), not "come together" (sunerchsqe). For your incontinency; rather, because of. Their past lives and their present temptations were a warning that they could not lay on themselves burdens which God did not require. They should not strive

... to wind themsleves to high For sinful man beneath the sky.

Violent, unnatural, self tormenting, repressions beyond what God demands, and adopted without reference to the strength or the circumstances of individual natures, only tend, as all ascetics have confessed, to increase rather than to diminish the force of sensual temptations.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Unless it be by consent for a time - That on those special and solemn occasions ye may entirely give yourselves up to the exercises of devotion. Lest - If ye should long remain separate. Satan tempt you - To unclean thoughts, if not actions too.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

5-6. “Defraud not one another except with consent for a time, in order that you may give attention to prayer and come together again in order that Satan may not tempt you on account of your incontinence.” “Fasting” does not in this verse occur in the original. You see plainly that the Divine economy recognizes cohabitation in the bonds of holy wedlock. Parties united in matrimony are here advised to live together, unless they separate for the glory of God, that they may do gospel work. In that case the separation is not permanent, but temporary. “I speak this by way of allowance, and not according to a commandment.” Of course there is no intimation here that Paul was impeaching his own inspiration, but merely referring to the fact that our Lord had delivered no precept directly covering that ground.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Defraud [deprive] ye not one the other, except it be by consent for a season, that ye may give yourselves unto prayer, and may be together again, that Satan tempt you not because of your incontinency .

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

5. Defraud ye not one the other. The married pair are not live apart, except by mutual agreement, and that only for a season, while devoting themselves to a period of prayer. In the East, the women have separate apartments, and during this season the husband would not enter the wife's apartments.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Do not deprive each other

The word "deprive" means to keep from someone something that the other person has the right to receive. "Do not refuse to have marital relations with your spouse" (See: Euphemism and Assumed Knowledge and Implicit Information)

so that you may devote yourselves to prayer

in order to have a period of especially deep prayer

devote yourselves

"commit yourselves"

come together again

"sleep together again"

because of your lack of self-control

"because after some days, your sexual desires will be harder to keep under control"

I say these things to you as a concession and not as a command

Possible meanings are Paul is telling the Corinthians that he is allowing them, but not commanding them, 1) to marry and sleep together or 2) to stop sleeping together for a time.

were as I am

Either Paul had never married or his wife had died. It is unlikely that he had been through a divorce.

But each one has his own gift from God. One has this kind of gift, and another that kind

"God enables people to do different things. He enables one person to do one thing and another person to do something different"

translationWords

pray

Satan

tempt

command

gift

God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

5. [τῇ νηστείᾳ καί] rec. before τῇ προσευχῇ with Peshito. Text אABCDEFG, Vetus Lat. Vulg. ἦτε אABCDEFG. Rec. συνέρχησθε is supported by some versions. But Vetus Lat. Vulg. and Peshito support a different reading to rec., while some copies of the first omit the verb altogether. The evidence, therefore, on the whole, is strongly in favour of the text having been amended on doctrinal grounds. See notes below. It is remarkable that St Chrysostom, in the present text of whose commentary the words omitted appear, makes no allusion to them in his remarks upon it. But he refers to them expressly elsewhere.

5. εἰ μήτι ἄν. Unless perhaps; a permission hesitatingly given. On ἄν without a verb see Dr Moulton’s note on Winer, Gr. Gram. p. 380. In later Greek (see Green, p. 230), ἄν is sometimes combined with καὶ and ὡς so as to produce a strengthened term, without being material to the syntax. Buttmann says that if we supply γένοιτο we depart from St Paul’s usus loquendi, and that we must either supply the indicative or conjunctive. Or, Dr Moulton adds, we may supply ἀποστερῆτε or γένηται. It should be added that B omits ἄν altogether.

ἐκ συμφώνου, by mutual consent.

σχολάσητε. The rec. σχολάζητε would indicate a more habitual practice than the aorist, and may possibly, like the rest of the rec. text here, have had an ascetic origin.

ἦτε is more habitual than the rec. συνέρχησθε. The Apostle’s language has been strengthened throughout in an ascetic direction.

ὁ Σατανᾶς. Cf. 1Pe 5:8.

διὰ τὴν ἀκρασίαν ὑμῶν. On account of your incontinency, not for, as A.V.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

5.] ἀποστερεῖτε is applied by Meyer to τῆς ἐξουσίας,—by Billroth, al., to τῆς ὀφειλῆς; De Wette suggests τοῦ σώματος, but prefers, and rightly, leaving its reference indefinite, to be supplied in the reader’s mind.

εἰ μή τι, unless perchance (reff.).

ἄν] “The verb is sometimes omitted after this particle, but always so that it can be supplied from a foregoing clause. So σὲ δʼ ἄλλη γυνὴ κεκτήσεται, σώφρων μὲν οὐκ ἂν μᾶλλον, εὐτυχὴς δʼ ἴσως.” Hartung, Partikellehre, ii. 330.

ἐκ, according to: the mutual agreement being the ground, and the measure, of the act.

ἵνα σχ.] in order that ye may have undisturbed leisure for prayer. The pres. σχολάζητε of the rec. would refer to the general habit, and would thus make τῇ προς., ‘your ordinary prayers,’—being thus inconsistent with the direction given πρὸς καιρόν: the aorist expresses this temporary purpose, and shews that the prayer meant is not ordinary but extraordinary,—seasons of urgent supplication.

Both the alteration to the present and the addition of τῇ νηστείᾳ καί, shew how such passages as this have been tampered with by the ascetics: see also Mar 9:29.

ἦτε,—not συνέρχησθε as it has been amended (nor -εσθε as it has been reamended), because εἶναι ἐπὶ τὸ αὐτό in this sense is the normal state of the married. For the expression see reff.

The subjunc. still depends on ἵνα—the aim of the temporary separation is not that you may keep apart, but for a certain end, and then that you may be united again.

ἵνα μὴ πειρ.] Purpose of the re-union stated, by that which might happen did it not take place. πειράζῃ now is present, not aor., as betokening the danger of a state of abstinence if continued.

ἀκρασία here, not that from ἄκρᾱτος (˘‾˘‾),—which signifies a bad mixture, as ἄκρ. ἀέρος, ‘insalubrity of the air:’ but that from ἀκρᾰτής (˘‾˘˘‾),—incontinence; see reff.

διὰ τ. ἀκρ. ὑμ., on account of your incontinence,—but hardly, as Meyer seems to think, with allusion to the proverbial fault of the Corinthians in this particular, which would be more definitely expressed, were it intended. The ὑμῶν is necessary to carry out the form of the sentence, corresponding to ὑμᾶς above.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

5. μὴ ἀποστερεῖτε. After what has been stated it is evident that refusal amounts to fraud, a withholding what is owed. The pres. imperat. may mean that some of the Corinthians, in mistaken zeal, had been doing this; ‘cease to defraud.’ Three conditions are required for lawful abstention: it must be by mutual consent, for a good object, and temporary. It is analogous to fasting. Even so, the advice is given very tentatively, εἰ μήτι ἄν. Temporary abstention for a spiritual purpose is advised in O.T.; Ecc 3:5; Joe 2:16; Zec 12:12-14:* but it is an exception for certain circumstances, not a rule for all circumstances: illud sane sciendum quia mundae et sanctae bunt nuptiae, quoniam Dei jussu celebrantur (Atto). For ἐπὶ τὸ αὐτό cf. 11:20, 14:23; Luk 17:35; Act 1:15, Act 1:2:1, 44, 47, Act 1:4:26; for ἀκρᾰσία, Mat 23:25. Here διὰ τὴν ἀκρ. is probably to be taken as co-ordinate with the clause ἵνα μὴ πειρ., and as giving a second aspect of the reason for limiting the time of abstention. Aristotle made ἀκρασία a frequent term in Greek philosophy; in the Bible it is very rare. Calvin uses this verse as an argument against monasticism: temere faciunt qui in perpetuum renuntiant. To vow perpetual celibacy, without certainty of having received the necessary χάρισμα, is to court disaster. Forcing it on the clergy prevents good men from taking Orders and causes weak men to break their vow.

The ἄν after ἔι μήτι (or εἰ μή τι) is omitted in B and bracketed by WH. Before τῇ προσευχῇ, KL, Syrr. Goth. Thdrt. insert τῇ νηστείᾳ καί; a manifest interpolation similar to καὶ νηστείᾳ in Mar 9:29, and νηστεύων καί in Act 10:30. In all three places ascetic ideas seem to have influenced copyists, but the evidence differs in the three cases. In Mar 9:29 the words in question are omitted in א B K, a very strong combination. In Act 10:30 the words are wanting in א A B C, Vulg. Copt. Arm. Aeth., a much stronger combination. Here the evidence against τῇ ν. καί is overwhelming; א A B C* D* E F G 17, Latt. Copt. Aeth. The case of Mat 17:21 is not parallel to these three. The whole verse is an interpolation from Mar 9:29 after that passage had already been corrupted by the addition of καί νηστείᾳ. The practice of fasting has sufficient sanction in the N.T. (Mat 4:2, 6:Mat 4:16-18, Mat 4:9:15; Mar 2:20; Luk 5:35; Act 13:2, Act 13:3, Act 13:14:23), without introducing it into places where it was not mentioned by the original writers, who, moreover, would not have placed it on the same level with prayer. Fasting is an occasional discipline, prayer an abiding necessity, in the spiritual life. Stanley attributes the readings σχολάζητε (KL) for σχολάσητε (א A B C D, etc,), and συνέρχεσθε or συνέρχησθε (KLP) for ἧτε (א A B C D, etc.) to ascetic influence: σχολάζηνε would refer to general habit, ordinary and not extraordinary prayer, and ἦνε refers to what is usual, not exceptional. In commenting on these words, Origen makes a remark which is of no small liturgical interest. He quotes the case of Ahimelech, who was willing to let David have some of the shew-bread, εἰ πεφυλαγμένα τὰ παιδάριά ἐστιν ἀπὸ γυναικός (LXX of 1Sa 21:4). He assumes οὐκ οἶον δὲ ἀπὸ ἀλλοτρίας γυναικός ἀλλʼ ἀπὸ γαμετῆς, and continues, εἴτα ἴνα μέν ἄρτους προθέσεως λάβῃ τις, καθαρὸς εἶναι ὀφείλει ἀπὸ γυναικός· ἴνα δὲ τοὺς μείζονας τῆς προθέσεως λὰβῃ ἄρτους, ἐ φʼ ὦν ἐπικέκληται τὸ ὄνομα τοῦ Θεοῦ καὶ τοῦ Χριστοῦ καὶ τοῦ Ἀγίου Πνεύματος, οὐ πολλῷ πλέον ὀφείλει τις εἶναι καθαρώτερος, ἴνα ἀληθῶς εἰς σωτηρίαν λάβῃ τοὺς ἄρτους καὶ μὴ εἰς κρίμα. From this it is evident that “invocation of the name of God and of Christ and of the Holy Spirit” over the elements was regarded by Origen as the essential part of their consecration.

This passage is one of the few in N.T. which touch on the private devotions of Christians in the Apostolic age. See Bigg on 1Pe 3:7, 1Pe 4:7.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

1Co_7:3-5

Let the husband render unto the wife due benevolence: ‹7› and likewise also the wife unto the husband. The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife. Defraud ye not one the other, except (it be) with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.

There is abundant evidence in the New Testament of the early manifestation of those principles of asceticism which soon produced such wide-spread effects, and which to so great a degree modified the reigning Spirit of the church. The idea that marriage was a less holy state than celibacy, naturally led to the conclusion that married persons ought to separate; and it soon came to be regarded as an evidence of eminent spirituality when such separation was final. The Apostle teaches that neither party has the right to separate from the other; that no separation is to be allowed which is not with mutual consent, for a limited time, for the purpose of special devotion, and with the definite intention of reunion. Nothing can be more foreign to the mind of the Apostle than the Spirit which filled the monasteries and convents of the mediaeval church.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.