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 Exodus 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.

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 favored 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.

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", Exodus 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 Deuteronomy 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.

May give yourselves (σχολάσητε)

Lit., may have leisure. Like the Latin phrase vacaare rei to be free for a thing, and so to devote one's self to it.

Incontinency (ἀκρασίαν)

Only here and Matthew 23:35, on which see note.

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.

7:5 Defraud ye not one the other, etc. 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.

7:5 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.

5. Defraud . not-namely, of the conjugal duty "due" (1Co 7:3; compare the Septuagint, Ex 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 Ex 19:15; Joe 2:16; Zec 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" (1Co 7:9) your natural propensities, which Satan would take advantage of.

7:1-9 The apostle tells the Corinthians that it was good, in that juncture of time, for Christians to keep themselves single. Yet he says that marriage, and the comforts of that state, are settled by Divine wisdom. Though none may break the law of God, yet that perfect rule leaves men at liberty to serve him in the way most suited to their powers and circumstances, of which others often are very unfit judges. All must determine for themselves, seeking counsel from God how they ought to act.