Exegetical and Hermeneutical Commentary of 1 Corinthians 7:5
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.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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, , want of strength to regulate one’s desires or appetites; from , negative, and , strength. It is remarkable that the apostle supposes that even this temporary continence might produce incontinence; and universal observation confirms the supposition.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. Defraud . . . notnamely,of the conjugal duty “due” (1Co7:3; compare the Septuagint, Ex21:10).
except it be“unlessperchance” [ALFORD].
give yourselves toliterally,”be at leisure for”; be free from interruptions for;namely, on some special “season,” as theGreek for “time” means (compare Exo 19:15;Joe 2:16; Zec 7:3).
fasting and prayerTheoldest manuscripts omit “fasting and”; an interpolation,evidently, of ascetics.
come togetherTheoldest manuscripts read, “be together,” namely, in theregular state of the married.
Satanwho often thrustsin his temptations to unholy thoughts amidst the holiest exercises.
for your incontinencybecauseof your inability to “contain” (1Co7:9) your natural propensities, which Satan would take advantageof.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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”, Ex 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 De 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.
Fuente: John Gill’s Exposition of the Entire Bible
Except it be by consent for a season ( [] ). If is genuine, it can either be regarded as like though without a verb or as loosely added after and construed with it.
That ye may give yourselves unto prayer ( ). First aorist active subjunctive of , late verb from , leisure (our “school”), and so to have leisure (punctiliar act and not permanent) for prayer. Note private devotions here.
That Satan tempt you not ( ). Present subjunctive, that Satan may not keep on tempting you.
Because of your incontinency ( []). A late word from Aristotle on for from (without self-control, privative and , to control, common old word). In N.T. only here and Mt 23:25 which see.
Fuente: Robertson’s Word Pictures in the New Testament
1) Defraud ye not one the other, (me apostereite allelous) turn ye not away from each other or do not deprive one another. Though no previous writer or prophet had been inspired to write on these special physical needs of partners in marriage, Paul did so in the will of Christ, 1Co 14:37.
2) Except it be with consent for a time. (ei meti an ek sumphonou pros kairon) Except it should be by agreement, in symphony, or in harmony for an agreed period of time.
3) That ye may give yourselves to fasting and prayer. (hina scholasete te proseuche) in order that you both may have leisure and prayer.
4) And come together again. (kai palin epi to auto ete) and ye may be or come together as one again, to satisfy sex desires of each that would shield each against temptations to fornication.
5) That Satan tempt you not. (hina me peiraze huma o satanas) in order that Satan might not tempt or test you. (1Pe 3:1-2; 1Pe 3:7)
6) For your incontinency. (dia ten akrasian) Because of the want or lack of self-control, (of desires and impulses that lead to fornication).
Fuente: Garner-Howes Baptist Commentary
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, (372) 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, (373) 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 (374) 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. (375) 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. (376) 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. (Mat 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. (377) “But we must resist Satan.” (378) 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. (379)
(372) “ Ou qu’ils soyent tentez de se debaucher en pallardises;” — “Or are tempted to defile themselves with whoredoms.”
(373) “ Un seruice agreable a Dieu;” — “A service agreeable to God.”
(374) “ Solicite et induit plusieurs;” — “Enticed and induced many.”
(375) “ L’affection du coeur plus ardente et extraordinaire;” — “A more ardent and extraordinary affection of the mind.” See Institutes (volume 3.)
(376) “ Comme quand on vent elire ou ordonner des pasteurs et ministres;” — “As when persons wish to elect or ordain pastors and ministers.”
(377) “ Par dessus nos forces, et la mesure de nostre imbecilite;” — “Beyond our strength, and the measure of our weakness.”
(378) “ Mais (dira quelqu’vn)il faut resister a Satan;” — “But (some will say) we must resist Satan.”
(379) “ Qu’il leur donnera tousiours la puissance de s’en passer;” — “That he would give them always the power to do without it.”
Fuente: Calvin’s Complete Commentary
(5) Except it be . . . that ye may give yourselvesi.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 fastingnot 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 Satanbecause the Corinthians at large did not regard it as sin at all, but even mingled sensuality with worship.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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, , be at the same ordinary habit of matrimony.
For your incontinency Rather, through your incontinence, or incapability of self-control.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Do not defraud one the other, unless it is by consent for a time, that you my give yourselves to prayer, and may be together again , so that Satan does not tempt you because of your lack of self-control.’
Indeed to refuse intercourse and proper lovemaking without good reason is to defraud one’s partner, and therefore sinful. It is failing to recognise their justifiable needs, and to recognise those needs is man’s duty (1Co 7:3). An exception may be made, by agreement, for a short break, for the purposes of a time for prayer and spiritual advancement, but this should not be overlong and they should then come together again after a reasonable time in case Satan gets the opportunity to tempt them due to their inability to control their desires.
Notice here that the abstinence is not because sexual relations within marriage are somehow ‘sinful’ but simply in order to concentrate more on the particular spiritual activity in mind.
Satan is here seen as the shadowy background figure who will take any opportunity to cause men to fall.
Fuente: Commentary Series on the Bible by Peter Pett
1Co 7:5. Defraud ye not one the other Do not in this matter be wanting one to another, unless it be by mutual consent for a short time, that you may wholly attend to acts of devotion, when you fast upon some solemn occasion: and when this time of solemn devotion is over, return to your former freedom and conjugal society; lest the devil, taking advantage, should tempt you to a violation of the marriage-be
Fuente: Commentary on the Holy Bible by Thomas Coke
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 ( ), by agreement for a time (supply .; see on Luk 9:13 ). The obvious meaning is euphemistically expressed by .; , Theodoret.
. . [1075] ] introduces the design of the concession just made . : in order that ye may have free leisure for prayer may 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 (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: , .
] still dependent on , indicates the being together again for matrimonial intercourse. With respect to , [1077] comp on Act 1:15 .
. . [1079] ] design of the : 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. , which occurs again in the N. T. in its older form of , Mat 23:25 , comes from ( ) , and is the opposite of . See Lobeck, a [1080] Phryn. p. 524; Stallbaum, a [1081] Plat. Rep. p. 461 B. Rckert conjectures that the word means: not mingling in matrimonial intercourse ( on account of your non-participation therein ). This is quite against usage; for (with the long, from ), in the Ionic form , means bad mixture , as opposed to . 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] . . . .
[1077] Erasmus remarks rightly: “ut intelligas, eos ante fuisse separatos thalamis .”
[1079] . . . .
[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.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
5. ] is applied by Meyer to , by Billroth, al., to ; De Wette suggests , but prefers, and rightly, leaving its reference indefinite, to be supplied in the reader’s mind.
, unless perchance (reff.).
] “The verb is sometimes omitted after this particle, but always so that it can be supplied from a foregoing clause. So , , .” Hartung, Partikellehre, ii. 330.
, according to : the mutual agreement being the ground , and the measure , of the act.
. ] in order that ye may have undisturbed leisure for prayer . The pres. of the rec. would refer to the general habit , and would thus make ., ‘your ordinary prayers, ’ being thus inconsistent with the direction given : 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 , shew how such passages as this have been tampered with by the ascetics: see also Mar 9:29 .
, not as it has been amended (nor – as it has been reamended), because in this sense is the normal state of the married. For the expression see reff.
The subjunc. still depends on 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 .
. ] Purpose of the re-union stated, by that which might happen did it not take place. now is present , not aor ., as betokening the danger of a state of abstinence if continued.
here, not that from ( ), which signifies a bad mixture , as . , ‘insalubrity of the air:’ but that from ( ), incontinence ; see reff.
. . ., 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 is necessary to carry out the form of the sentence, corresponding to above.
Fuente: Henry Alford’s Greek Testament
1Co 7:5 . . . .: “Do not rob one another” sc . of the ; 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. . . . qualifies the command not to rob, by stating an exception: this exception, however, the Ap. “valde limitat” (Bg [1012] ), first by (in some measure, somehow ), next by ( haply, if the case should arise ), thirdly by ( of consent : making the separation no longer robbery), lastly by ( 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 ( ). 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”. , later Gr [1015] for (opp [1016] of , cf. 1Co 9:25 ), signifies non-mastery of appetite. (here in aor [1017] , of particular occasion; , pr ., of constant possibility), construed with dat [1018] or , in cl [1019] Gr [1020] often denotes leisure from ordinary for higher pursuits e.g. , , ; also used of scholars who “devote themselves” to a master: a negative condition of (Rom 12:12 , Col 4:2 ).
[1009] verb
[1010] Bengel’s Gnomon Novi Testamenti.
[1011]
[1012] Bengel’s Gnomon Novi Testamenti.
[1013]
[1014] Corinth, Corinthian or Corinthians.
[1015] Greek, or Grotius’ Annotationes in N.T.
[1016]
[1017] aorist tense.
[1018] dative case.
[1019] classical.
[1020] Greek, or Grotius’ Annotationes in N.T.
Defraud. Greek. apostereo, as in 1Co 6:7. Here, deprive
one the other = one another.
except. Greek. ei me.
with = from. App-104.
consent. Greek. sumphonos. Only here. Compare Act 5:9.
time = season.
that = in order that. Greek. hina.
give yourselves to = have leisure for. Greek. scholazo. Only here and Mat 12:44. Compare Act 19:9 (school).
fasting and. All the texts omit.
prayer. App-134.
together. Greek. epi to auto. See Act 1:15; Act 2:1.
for = on account of. App-104. 1Co 7:2.
incontinency. Greek. alcrasia. Only here and Mat 23:25.
5.] is applied by Meyer to ,-by Billroth, al., to ; De Wette suggests , but prefers, and rightly, leaving its reference indefinite, to be supplied in the readers mind.
, unless perchance (reff.).
] The verb is sometimes omitted after this particle, but always so that it can be supplied from a foregoing clause. So , , . Hartung, Partikellehre, ii. 330.
, according to: the mutual agreement being the ground, and the measure, of the act.
.] in order that ye may have undisturbed leisure for prayer. The pres. of the rec. would refer to the general habit, and would thus make ., your ordinary prayers,-being thus inconsistent with the direction given : 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 , shew how such passages as this have been tampered with by the ascetics: see also Mar 9:29.
,-not as it has been amended (nor – as it has been reamended), because in this sense is the normal state of the married. For the expression see reff.
The subjunc. still depends on -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.
.] Purpose of the re-union stated, by that which might happen did it not take place. now is present, not aor., as betokening the danger of a state of abstinence if continued.
here, not that from (),-which signifies a bad mixture, as . , insalubrity of the air: but that from (),-incontinence; see reff.
. . ., 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 is necessary to carry out the form of the sentence, corresponding to above.
1Co 7:5. , defraud not) So the LXX., Exo 21:10, he shall not defraud her of her duty of marriage, () . This word agrees with the word due, 1Co 7:3.- , except it be) It is very much limited. When these conditions occur, it is not privation, but abstinence.- , that you may be at leisure) The apostle speaks here of great leisure, , 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.- , and again) Concerning such intervals, and their measure, see Selden on the Hebrew wife.- , together) This does not mean the very act of connubial intercourse, but is opposed to the previous separation.-, should tempt) to fornication, etc., 1Co 7:2.- , Satan) who amid the exercises of the sublimer virtues seeks an opportunity of doing the greatest injury. Temptation cannot be easily presupposed without Satan.-, incontinency) 1Co 7:9.
[57] Rec. Text inserts before the words with both Syr. Versions. But ABCD()G fg Vulg. Orig. Cypr. omit the words.-ED.
1Co 7:5
1Co 7:5
Defraud ye not one the other, except it be by consent for a season,-They are not to deprive each other of these marriage rights to which each is entitled except by mutual consent.
that ye may give yourselves unto prayer,-It is proper by agreement to refrain from indulgence in this fleshly enjoyment or gratification while engaged in special seasons of prayer.
and may be together again, that Satan tempt you not because of your incontinency.-After the period of self-denial has passed they must come together, lest through inability to restrain their lusts, Satan should tempt one or both to sin with others.
except: Exo 19:15, 1Sa 21:4, 1Sa 21:5, Joe 2:16, Zec 7:3, Zec 12:12-14
that Satan: Mat 19:11, 1Th 3:5
Reciprocal: Num 30:13 – to afflict Ecc 3:5 – a time to embrace Mat 6:16 – when Mat 9:15 – and then Mat 17:21 – but Mar 2:20 – and Luk 5:35 – and Act 13:2 – fasted 1Co 7:35 – not 2Co 2:11 – General 2Co 6:5 – fastings 2Co 11:27 – fastings Gal 6:1 – considering 2Ti 3:3 – incontinent
1Co 7:5. The context shows that defraud means to withhold from each other the intimate relation. They are permitted to do so only on condition that both consent, so as to be free for exclusive religious devotions. Even then, they should not stay apart too long, lest they be tempted to seek gratification unlawfully; incontinency means lack of control of the fleshly desires.
1Co 7:5. That ye may give yourselves unto prayer.[1]
[1] The words and fasting are wanting in all the greater authorities.
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 , thus translated, properly signifies, the want of the government of ones 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 . 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 heavens 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 Lords declaration, All men cannot receive this saying, save they to whom it is given, Mat 19:11.
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.
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.
Verse 5
Defraud ye not, &c,; that is, in respect to the obligations of the marriage state.–For your incontinency, to your incontinency, that is, to lead you into sin.
7:5 Defraud ye not one the other, {4} except [it be] with consent for a time, that ye may {d} give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.
(4) He adds an exception: unless the one abstain from the other by mutual consent, that they may the better give themselves to prayer, in which nonetheless he warns them to consider what is expedient, lest by this long breaking off as it were from marriage, they are stirred up to incontinency.
(d) Do nothing else.
Evidently the Corinthians, at least some of them, had concluded that since they were "spiritual" they did not need to continue to have sexual relations as husband and wife. Another less probable situation, I think, is that there were some married Christians in the church who were overreacting to the immorality in Corinth by abstaining from sexual relations with their mates. For whatever reason, Paul viewed this as depriving one another of their normal sexual needs and urged them to stop doing it. Husbands and wives should commit themselves to honoring the spirit of mutual ownership that these verses describe.
There are legitimate reasons for temporary abstinence, but couples should temporarily abstain only with the agreement of both partners. When there are greater needs, spiritual needs, the couple may want to set aside their normal physical needs. However they should only do so temporarily. Laying aside eating (fasting) or sleeping (watching) temporarily to engage in more important spiritual duties (e.g., prayer) is similar.
"Three conditions are required for lawful abstention: it must be by mutual consent, for a good object, and temporary." [Note: Ibid., p. 134.]
Normally we think of sexual activity as an indication of lack of self-control, but Paul also viewed the failure to engage in sex as a lack of self-control for a married person.
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: William Godbey’s Commentary on the New Testament
Fuente: Abbott’s Illustrated New Testament
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)