TRV
Translation
King James Version
Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.
Complete Jewish Bible
The husband should give his wife what she is entitled to in the marriage relationship, and the wife should do the same for her husband.
Berean Standard Bible
The husband should fulfill his marital duty to his wife, and likewise the wife to her husband.
American Standard Version
Let the husband render unto the wife her due: and likewise also the wife unto the husband.
World English Bible Messianic
Let the husband render to his wife the affection owed her, and likewise also the wife to her husband.
Geneva Bible (1599)
Let the husband giue vnto the wife due beneuolence, and likewise also the wife vnto the husband.
Young's Literal Translation
to the wife let the husband the due benevolence render, and in like manner also the wife to the husband;
See also
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In the KJVVerse 28,491 of 31,102
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Commentary on 1 Corinthians 7 verses 1–9
1 ¶ Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.
2 Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.
3 Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.
4 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.
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.
6 But I speak this by permission, and not of commandment.
7 For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.
8 I say therefore to the unmarried and widows, It is good for them if they abide even as I.
9 But if they cannot contain, let them marry: for it is better to marry than to burn.
The apostle comes now, as a faithful and skilful casuist, to answer some cases of conscience which the Corinthians had proposed to him. Those were things whereof they wrote to him, Co1 7:1. As the lips of ministers should keep knowledge, so the people should ask the law at their mouths. The apostle was as ready to resolve as they were to propose their doubts. In the former chapter, he warns them to avoid fornication; here he gives some directions about marriage, the remedy God had appointed for it. He tells them in general,
I. That it was good, in that juncture of time at least, to abstain from marriage altogether: It is good for a man not to touch a woman (not to take her to wife), by good here not understanding what is so conformable to the mind and will of God as if to do otherwise were sin, an extreme into which many of the ancients have run in favour of celibacy and virginity. Should the apostle be understood in this sense, he would contradict much of the rest of his discourse. But it is good, that is, either abstracting from circumstances there are many things in which the state of celibacy has the advantage above the marriage state; or else at this juncture, by reason of the distress of the Christian church, it would be a convenience for Christians to keep themselves single, provided they have the gift of continency, and at the same time can keep themselves chaste. The expression also may carry in it an intimation that Christians must avoid all occasions of this sin, and flee all fleshly lusts, and incentives to them; must neither look on nor touch a woman, so as to provoke lustful inclinations. Yet,
II. He informs them that marriage, and the comforts and satisfactions of that state, are by divine wisdom prescribed for preventing fornication (Co1 7:2), Porneias - Fornications, all sorts of lawless lust. To avoid these, Let every man, says he, have his own wife, and every woman her own husband; that is, marry, and confine themselves to their own mates. And, when they are married, let each render the other due benevolence (Co1 7:3), consider the disposition and exigency of each other, and render conjugal duty, which is owing to each other. For, as the apostle argues (Co1 7:4), in the married state neither person has power over his own body, but has delivered it into the power of the other, the wife hers into the power of the husband, the husband his into the power of the wife. Note, Polygamy, or the marriage of more persons than one, as well as adultery, must be a breach of marriage-covenants, and a violation of the partner's rights. And therefore they should not defraud one another of the use of their bodies, nor any other of the comforts of the conjugal state, appointed of God for keeping the vessel in sanctification and honour, and preventing the lusts of uncleanness, except it be with mutual consent (Co1 7:5) and for a time only, while they employ themselves in some extraordinary duties of religion, or give themselves to fasting and prayer. Note, Seasons of deep humiliation require abstinence from lawful pleasures. But this separation between husband and wife must not be for a continuance, lest they expose themselves to Satan's temptations, by reason of their incontinence, or inability to contain. Note, Persons expose themselves to great danger by attempting to perform what is above their strength, and at the same time not bound upon them by any law of God. If they abstain from lawful enjoyments, they may be ensnared into unlawful ones. The remedies God hath provided against sinful inclinations are certainly best.
III. The apostle limits what he had said about every man's having his own wife, etc. (Co1 7:2): I speak this by permission, not of command. He did not lay it as an injunction upon every man to marry without exception. Any man might marry. No law of God prohibited the thing. But, on the other hand, not law bound a man to marry so that he sinned if he did not; I mean, unless his circumstances required it for preventing the lust of uncleanness. It was a thing in which men, by the laws of God, were in a great measure left at liberty. And therefore Paul did not bind every man to marry, though every man had an allowance. No, he could wish all men were as himself (Co1 7:7), that is, single, and capable of living continently in that state. There were several conveniences in it, which at that season, if not at others, made it more eligible in itself. Note, It is a mark of true goodness to wish all men as happy as ourselves. But it did not answer the intentions of divine Providence as well for all men to have as much command of this appetite as Paul had. It was a gift vouchsafed to such persons as Infinite Wisdom thought proper: Every one hath his proper gift of God, one after this manner and another after that. Natural constitutions vary; and, where there may not be much difference in the constitution, different degrees of grace are vouchsafed, which may give some a greater victory over natural inclination than others. Note, The gifts of God, both in nature and grace, are variously distributed. Some have them after this manner and some after that. Paul could wish all men were as himself, but all men cannot receive such a saying, save those to whom it is given, Mat 19:11.
IV. He sums up his sense on this head (Co1 7:9, Co1 7:10): I say therefore to the unmarried and widows, to those in a state of virginity or widowhood, It is good for them if they abide even as I. There are many conveniences, and especially at this juncture, in a single state, to render it preferable to a married one. It is convenient therefore that the unmarried abide as I, which plainly implies that Paul was at that time unmarried. But, if they cannot contain, let them marry; for it is better to marry than to burn. This is God's remedy for lust. The fire may be quenched by the means he has appointed. And marriage, with all its inconveniences, is much better than to burn with impure and lustful desires. Marriage is honourable in all; but it is a duty in those who cannot contain nor conquer those inclinations.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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TertullianAD 220
Of Patience
What (of the fact) that she endured not to have been met alone; but in the presence of Adam, not yet her husband, not yet bound to lend her his ears, she is impatient of keeping silence, and makes him the transmitter of that which she had imbibed from the Evil One? Therefore another human being, too, perishes through the impatience of the one; presently, too, perishes of himself, through his own impatience committed in each respect, both in regard of God's premonition and in regard of the devil's cheatery; not enduring to observe the former nor to refute the latter.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Husband and wife must submit to one another in this matter, since the two of them are one flesh and one will, according to the law of nature.
John ChrysostomAD 407
Homily on 1 Corinthians 19
Now what is the meaning of "the due honor? The wife hath not power over her own body;" but is both the slave and the mistress of the husband. And if you decline the service which is due, you have offended God. But if thou wish to withdraw thyself, it must be with the husband's permission, though it be but a for short time. For this is why he calls the matter a debt, to shew that no one is master of himself but that they are servants to each other.
When therefore thou seest an harlot tempting thee, say, "My body is not mine, but my wife's." The same also let the woman say to those who would undermine her chastity, "My body is not mine, but my husband's."
Now if neither husband nor wife hath power even over their own body, much less have they over their property. Hear ye, all that have husbands and all that have wives: that if you must not count your body your own, much less your money.
Elsewhere I grant He gives to the husband abundant precedence, both in the New Testament, and the Old saying, "Thy turning shall be towards thy husband, and he shall rule over thee." Paul doth so too by making a distinction thus, and writing, "Husbands, love your wives; and let the wife see that she reverence her husband." But in this place we hear no more of greater and less, but it is one and the same right. Now why is this? Because his speech was about chastity. "In all other things," says he, "let the husband have the prerogative; but not so where the question is about chastity." "The husband hath no power over his own body, neither the wife." There is great equality of honor, and no prerogative.
Theodoret of CyrusAD 458
COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 201
Human laws demand that women be chaste and if they are not they are punished for it, but they do not demand the same from men. Since it was men who made the laws, they did not make themselves equal with woman but allowed themselves extra indulgence. The holy apostle, however, inspired by divine grace, was the first one who made the law of chastity apply to men as well.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
This verse provides a foundational directive for marital intimacy, asserting the mutual obligation of both husband and wife to fulfill their conjugal duties to one another. This verse, situated within Paul's broader counsel on marriage and singleness, emphasizes reciprocity in the physical dimension of the marital covenant, promoting healthy intimacy as a safeguard against temptation and a means of strengthening the spousal bond, thereby underscoring the sacred and holistic nature of the marriage relationship.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs Parallelism in 1 Corinthians 7:3 to emphasize the equality and reciprocity of the marital obligation. The structure "Let the husband render unto the wife... and likewise also the wife unto the husband" creates a clear, balanced statement, ensuring that neither party is exempt from the duty. This rhetorical device powerfully conveys the mutual nature of the conjugal relationship. Furthermore, the use of Euphemism in "due benevolence" (εὔνοια) allows Paul to address a sensitive topic—sexual intimacy—with appropriate decorum while still conveying the profound obligation. This choice of word softens the directness while retaining the force of the command, highlighting that the act should be given with goodwill and kindness, not begrudgingly. The verse also implicitly uses Metonymy, where "due benevolence" stands for the act of conjugal intimacy itself, focusing on the quality and intent behind the act rather than just the physical deed.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Corinthians 7:3 is deeply rooted in the biblical understanding of marriage as a covenantal union, reflecting the "one flesh" principle established in Genesis 2:24. It underscores that physical intimacy within marriage is not merely for procreation or pleasure, but a fundamental expression of mutual love, commitment, and care, serving as a safeguard against sexual immorality (as seen in 1 Corinthians 7:2). This mutual giving and receiving within the marital bond is an act of selfless love, mirroring the self-giving love that Christ demonstrates for the church, as later expounded by Paul in Ephesians 5. The verse challenges any notion that one spouse has a greater right or lesser duty than the other, promoting a radical equality and reciprocity in the most intimate aspect of marriage.
REFLECTION AND APPLICATION
This verse serves as a powerful reminder that Christian marriage is a covenant of mutual giving, not just in broad terms but specifically in the intimate physical relationship. It calls both husband and wife to a posture of selfless consideration, actively seeking to meet the needs of their spouse. "Due benevolence" implies that this intimacy should be rendered with goodwill, kindness, and a willing heart, not as a grudging obligation or a bargaining chip. When spouses prioritize each other's physical and emotional needs in this way, they not only strengthen their bond and deepen their unity but also create a healthy, satisfying environment that serves as a protective barrier against external temptations and illicit desires. This mutual care fosters an atmosphere of security and love, allowing the marriage to flourish as a testament to God's design.
Questions for Reflection
FAQ
What does "due benevolence" mean in a practical sense for Christian couples today?
Answer: In a practical sense, "due benevolence" means that both husband and wife have a mutual obligation and privilege to engage in sexual intimacy with each other, doing so with kindness, goodwill, and a willing spirit. It implies actively seeking to meet your spouse's physical and emotional needs within the marital relationship, recognizing that this is not merely a right but a loving duty. It encourages open communication about intimacy and a selfless approach, where each partner considers the other's desires and well-being, fostering a healthy and fulfilling sexual relationship that strengthens the marital bond and provides a safeguard against temptation, as hinted at in 1 Corinthians 7:5.
Does this verse imply that sexual intimacy is always an obligation, regardless of circumstances?
Answer: While 1 Corinthians 7:3 establishes a clear mutual obligation, 1 Corinthians 7:5 provides an important qualification: temporary abstinence is permissible, but only by mutual consent, for a limited time, and for the specific purpose of devotion to prayer. This suggests that while the general principle is one of regular, mutual intimacy, there can be exceptions agreed upon by both spouses for spiritual or other legitimate reasons (e.g., illness, exhaustion), provided it is not used as a weapon or a means of withholding affection. The emphasis remains on mutual consideration and agreement, rather than unilateral withholding.
CHRIST-CENTERED FULFILLMENT
While 1 Corinthians 7:3 directly addresses marital duties, its underlying principles find profound Christ-centered fulfillment in the New Testament's portrayal of Christ's relationship with the Church. Just as husband and wife are called to mutual giving and selfless service in the marital covenant, so Christ exemplified the ultimate act of self-giving love for His bride, the Church. He "loved the church and gave himself up for her" (Ephesians 5:25), fulfilling His "due benevolence" not through physical intimacy, but through sacrificial atonement on the cross. This divine example transforms the understanding of marital obligation from a mere duty into an opportunity to mirror Christ's selfless love. When spouses "render due benevolence" to one another, they are participating in a divine pattern of reciprocal love and service that ultimately points to the profound union between Christ and His people, where both give themselves fully for the good of the other, leading to sanctification and glorification (Ephesians 5:26-27). The mutual submission encouraged in Ephesians 5:21 for all believers, and specifically applied to marriage, reflects the very heart of the Gospel: giving oneself for the other, just as Christ gave Himself for us (John 15:13).