TRV
Translation
King James Version
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.
KJV (with Strong's)
Defraud ye G650 not G3361 one the other G240, except G1509 G302 it be G5100 with G1537 consent G4859 for G4314 a time G2540, that G2443 ye may give yourselves G4980 to fasting G3521 and G2532 prayer G4335; and G2532 come G4905 together G1909 G846 again G3825, that G3363 Satan G4567 tempt G3985 you G5209 not G3363 for G1223 your G5216 incontinency G192.
Complete Jewish Bible
Do not deprive each other, except for a limited time, by mutual agreement, and then only so as to have extra time for prayer; but afterwards, come together again. Otherwise, because of your lack of self-control, you may succumb to the Adversary’s temptation.
Berean Standard Bible
Do not deprive each other, except by mutual consent and for a time, so you may devote yourselves to prayer. Then come together again, so that Satan will not tempt you through your lack of self-control.
American Standard Version
Defraud 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.
World English Bible Messianic
Don’t deprive one another, unless it is by consent for a season, that you may give yourselves to fasting and prayer, and may be together again, that Satan doesn’t tempt you because of your lack of self-control.
Geneva Bible (1599)
Defraude not one another, except it be with consent for a time, that ye may giue your selues to fasting and praier, and againe come together that Satan tempt you not for your incontinecie.
Young's Literal Translation
Defraud not one another, except by consent for a time, that ye may be free for fasting and prayer, and again may come together, that the Adversary may not tempt you because of your incontinence;
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In the KJVVerse 28,493 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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IrenaeusAD 202
Against Heresies Book IV
But further, in another place he says: "That Satan tempt you not for your incontinence."
TertullianAD 220
On the Veiling of Virgins
For is not continence withal superior to virginity, whether it be the continence of the widowed, or of those who, by consent, have already renounced the common disgrace (which matrimony involves)? For constancy of virginity is maintained by grace; of continence, by virtue.
TertullianAD 220
On Exhortation to Chastity
The first species is, virginity from one's birth: the second, virginity from one's birth, that is, from the font; which (second virginity) either in the marriage state keeps (its subject) pure by mutual compact, or else perseveres in widowhood from choice: a third grade remains, monogamy, when, after the interception of a marriage once contracted, there is thereafter a renunciation of sexual connection.
TertullianAD 220
On Exhortation to Chastity
Accordingly, the apostle added (the recommendation of) a temporary abstinence for the sake of adding an efficacy to prayers, that we might know that what is profitable "for a time" should be always practised by us, that it may be always profitable.
Origen of AlexandriaAD 253
ON PRAYER 2.2
The mysteries of marriage ought to be performed with holiness, deliberately and without disorderly passions.
Dionysius of AlexandriaAD 264
Canonical Epistles - Canon III
Moreover, those who are competent, and who are advanced in years, ought to be judges of themselves in these matters. For that it is proper to abstain from each other by consent, in order that they may be free for a season to give themselves to prayer, and then come together again, they have heard from Paul in his epistle.
John ChrysostomAD 407
Homily on 1 Corinthians 19
What then can this mean? "Let not the wife," says he, "exercise continence, if the husband be unwilling; nor yet the husband without the wife's consent." Why so? Because great evils spring from this sort of continence. For adulteries and fornications and the ruin of families have often arisen from hence. For if when men have their own wives they commit fornication, much more if you defraud them of this consolation. And well says he, "Defraud not; fraud" here, and "debt" above, that he might shew the strictness of the right of dominion in question. For that one should practice continence against the will of the other is "defrauding;" but not so, with the other's consent: any more than I count myself defrauded, if after persuading me you take away any thing of mine. Since only he defrauds who takes against another's will and by force. A thing which many women do, working sin rather than righteousness, and thereby becoming accountable for the husband's uncleanness, and rending all asunder. Whereas they should value concord above all things, since this is more important than all beside.
We will, if you please, consider it with a view to actual cases. Thus, suppose a wife and husband, and let the wife be continent, without consent of her husband; well then, if hereupon he commit fornication, or though abstaining from fornication fret and grow restless and be heated and quarrel and give all kind of trouble to his wife; where is all the gain of the fasting and the continence, a breach being made in love? There is none. For what strange reproaches, how much trouble, how great a war must of course arise! since when in an house man and wife are at variance, the house will be no better off than a ship in a storm when the master is upon ill terms with the man at the head. Wherefore he saith, "Defraud not one another, unless it be by consent for a season, that ye may give yourselves unto prayer." It is prayer with unusual earnestness which he here means. For if he is forbidding those who have intercourse with one another to pray, how could "pray without ceasing" have any place? It is possible then to live with a wife and yet give heed unto prayer. But by continence prayer is made more perfect. For he did not say merely, "That ye may pray;" but, "That ye may give yourselves unto it;" as though what he speaks of might cause not uncleanness but much occupation.
"And may be together again, that Satan tempt you not." Thus lest it should seem to be a matter of express enactment, he adds the reason. And what is it? "That Satan tempt you not." And that you may understand that it is not the devil only who causeth this crime, I mean adultery, he adds, "because of your incontinency."
Augustine of HippoAD 430
LETTER 262, TO EUDICIA
According to this, if he had wished to practice continence but you had not, he would have been obliged to give in to you, and God would have given him credit for continence for not refusing intercourse out of consideration for your weakness, not his own, in order to prevent you from committing adultery. How much better would it have been for you, for whom subjection was more appropriate, to yield to his will in rendering him the debt, since God would have taken account of your intention to observe continence, which you gave up in order to save your husband from destruction.
Augustine of HippoAD 430
LENT 209.3
It is not arduous and difficult for faithful married people to do for a few days what holy widows have undertaken and which holy virgins do throughout their lives. So let devotion be kindled and self-gratification be checked.
Theodoret of CyrusAD 458
COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 201
If a woman stays away from her husband, she will make him angry, and vice versa. That is why Paul insists that it must be by mutual consent.
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
1 Corinthians 7:5 provides crucial apostolic instruction regarding sexual intimacy within Christian marriage, emphasizing that spouses should not deprive one another of physical union. It permits a temporary cessation of intimacy only by mutual consent and for a specific, limited period, primarily to facilitate intensified spiritual disciplines like fasting and prayer. The verse then mandates the resumption of marital relations, underscoring the practical necessity of such intimacy as a safeguard against the temptations of Satan, which exploit human weakness and lack of self-control.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several effective literary devices in this verse. The primary structure is an Imperative Mood ("Defraud ye not," "come together again"), which conveys a direct command or instruction, emphasizing the authoritative nature of his guidance. This is immediately followed by a Conditional Clause ("except [it be] with consent for a time"), which sets a precise boundary for the exception, highlighting the importance of mutual agreement and temporality. Two distinct Purpose Clauses (introduced by "that ye may" and "that Satan tempt you not") clearly articulate the dual reasons for the instruction: first, spiritual devotion, and second, protection from temptation. This use of purpose clauses not only explains the "why" but also reveals Paul's pastoral wisdom. Furthermore, there is an underlying Antithesis between the "defrauding" (denial of intimacy) and the "coming together again" (resumption of intimacy), which serves to prevent "incontinency" and the resultant temptation from Satan. This stark contrast underscores the spiritual and practical dangers of neglecting marital duties.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly shapes a biblical theology of marriage, presenting marital intimacy as a sacred duty and a protective blessing, rather than a mere physical act. It elevates the physical union within marriage to a realm of spiritual significance, demonstrating that it is intended by God not only for procreation and pleasure but also for mutual sanctification and protection against sin. The principle of mutual consent underscores the covenantal nature of marriage, where both partners are equally responsible and accountable to one another and to God. The allowance for temporary abstinence for spiritual focus highlights a biblical understanding of spiritual priorities, where even good things can be temporarily set aside for greater devotion, but always with wisdom and mutual agreement to prevent unintended spiritual harm.
REFLECTION AND APPLICATION
1 Corinthians 7:5 offers profound and practical wisdom for Christian marriages in any era. It calls couples to a high standard of mutual respect, open communication, and spiritual vigilance. The command not to "defraud" one another reminds spouses that physical intimacy is a vital component of the marital covenant, a gift from God intended for unity, pleasure, and protection. It challenges any notion that one spouse has unilateral control over the other's body or that intimacy is merely optional. The allowance for temporary abstinence for prayer and fasting, always by mutual consent, highlights the importance of prioritizing spiritual growth and seeking God together, demonstrating that even good things can be surrendered for a season for a higher purpose. Critically, the verse provides a sobering reminder of spiritual warfare, urging couples to recognize the devil's tactics and to use the God-given gift of marital intimacy as a defense against temptation and immorality. This necessitates ongoing dialogue, empathy, and a shared commitment to holiness within the marriage, ensuring that neither partner is left vulnerable to sin due to neglect or misunderstanding.
Questions for Reflection
FAQ
Does this verse mean Christian couples must always engage in sexual relations unless they are fasting and praying?
Answer: Not necessarily "always," but it establishes a strong presumption for regular marital intimacy as a mutual obligation and a safeguard. Paul's primary instruction is "Defraud ye not one the other," meaning spouses should not unilaterally or indefinitely withhold intimacy. The allowance for temporary abstinence is a specific, limited exception, requiring mutual consent and a clear spiritual purpose (fasting and prayer). The immediate command to "come together again" emphasizes that this abstinence is temporary, designed to prevent vulnerability to temptation. Therefore, while it doesn't prescribe a rigid schedule, it strongly encourages consistent, consensual intimacy as a norm within Christian marriage, viewing it as a protective and unifying aspect of the covenant, rather than something to be neglected or used manipulatively.
What does "incontinency" specifically refer to in this context?
Answer: In this context, "incontinency" (Greek: akrasía, G192) refers to a lack of self-control, specifically in the realm of sexual desire. Paul uses it to describe a state where an individual struggles to control their sexual impulses, making them vulnerable to temptation and sin. By commanding spouses to "come together again" after a period of consensual abstinence, Paul acknowledges the reality of human sexual drives and the devil's strategic attempts to exploit these natural desires when they are not met within the God-ordained boundaries of marriage. Therefore, regular and healthy marital intimacy is presented as a practical, God-given means to exercise self-control and avoid sexual immorality, protecting both spouses from sinful thoughts or actions outside the marriage covenant.
CHRIST-CENTERED FULFILLMENT
While 1 Corinthians 7:5 directly addresses practical marital conduct, its underlying principles find profound Christ-centered fulfillment. The mutual submission and self-giving described in the verse, where spouses' bodies belong to one another, beautifully foreshadow the ultimate self-giving of Christ for His bride, the Church. Just as Christ did not "defraud" His Church of His love and sacrifice, but fully gave Himself up for her (Ephesians 5:25), so too are spouses called to a similar posture of sacrificial love and generosity in their intimacy. Furthermore, the verse's emphasis on guarding against Satan's temptations for "incontinency" points to Christ as the victorious One who overcame all temptation, including those related to the flesh (Matthew 4:1-11). Through Christ, believers are empowered by the Holy Spirit to exercise self-control (enkrateia, a fruit of the Spirit, Galatians 5:23) over their desires, finding their ultimate satisfaction and purity not merely in marital intimacy, but in their union with Him. The marital covenant, therefore, becomes a living parable of Christ's unwavering faithfulness to His Church, a relationship founded on mutual love, purity, and protection from the schemes of the evil one (John 17:15).