1 Corinthians 7:5

KJV

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.

Commentary

### 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
* **Literary Context:** This verse is deeply embedded within Paul's extensive discourse on marriage, singleness, and celibacy in [1 Corinthians 7](/1_corinthians/7 "1 Corinthians 7 - Paul's Teaching on Marriage and Singleness"). The chapter opens with Paul addressing specific questions from the Corinthian church, likely posed in a letter (cf. [1 Corinthians 7:1](/1_corinthians/7-1 "1 Corinthians 7:1 - Now concerning the things whereof ye wrote unto me")). Paul's initial response establishes the principle of mutual marital duty, stating that the husband has authority over the wife's body, and the wife over the husband's ([1 Corinthians 7:3-4](/1_corinthians/7-3-4 "1 Corinthians 7:3-4 - Mutual Marital Authority")). Verse 5 directly builds upon this foundational principle by introducing a specific exception to the general rule of mutual sexual obligation, immediately followed by the rationale and conditions for this exception. The flow demonstrates Paul's balanced approach, affirming the goodness of marital intimacy while also acknowledging the spiritual benefits of temporary, consensual abstinence.
* **Historical & Cultural Context:** Corinth was a bustling port city, notorious for its moral laxity and diverse religious practices, including the worship of Aphrodite, which involved temple prostitution. This environment presented unique challenges for early Christians striving for purity and holiness. Within the Corinthian church itself, there appear to have been various views on sexuality, ranging from libertinism (believing all things are permissible, cf. [1 Corinthians 6:12](/1_corinthians/6-12 "1 Corinthians 6:12 - All things are lawful for me")) to asceticism (believing that spiritual purity required abstaining from physical pleasures, including marriage, cf. [1 Corinthians 7:1](/1_corinthians/7-1 "1 Corinthians 7:1 - It is good for a man not to touch a woman")). Paul navigates these extremes by affirming the sanctity of marriage and its physical expression, while also providing practical guidance to prevent spiritual vulnerability in a morally charged setting. His advice counters both the overemphasis on physical indulgence and the unbiblical rejection of marital intimacy.
* **Key Themes:** [1 Corinthians 7](/1_corinthians/7 "1 Corinthians 7 - Paul's Teaching on Marriage and Singleness") is rich with themes relevant to this verse. One prominent theme is **Mutual Sexual Obligation and Authority** within marriage, as articulated in [1 Corinthians 7:3-4](/1_corinthians/7-3-4 "1 Corinthians 7:3-4 - Mutual Marital Authority"). This establishes that physical intimacy is a debt owed and a right enjoyed by both spouses, not a unilateral privilege. Another key theme is the **Primacy of Spiritual Disciplines**, where Paul acknowledges that certain spiritual pursuits, like intense prayer and fasting, may, by mutual agreement, temporarily take precedence over other good things, including marital relations. Finally, the theme of **Protection Against Temptation** is central, as Paul explicitly links the resumption of marital intimacy to safeguarding spouses from Satan's schemes, particularly those exploiting human weakness or "incontinency." This highlights a practical theology of marriage as a divinely ordained institution designed, in part, to promote purity and prevent sexual sin, echoing warnings found in passages like [Ephesians 6:11](/ephesians/6-11 "Ephesians 6:11 - The Whole Armor of God").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Defraud (Greek, _aposteréō_):** This word (G650) means "to despoil," "to deprive," or "to withhold what is due." In the context of 1 Corinthians 7:5, it implies that sexual intimacy is not merely an option but a mutual right and obligation within marriage. To "defraud" one's spouse is to unjustly withhold this due, akin to withholding wages or property that rightfully belongs to another. Paul uses a strong term to underscore the seriousness of denying marital intimacy without proper cause or consent.
* **Consent (Greek, _sýmphōnos_):** Derived from _sýn_ (together) and _phōnḗ_ (sound), this word (G4859) literally means "sounding together" or "accordant." Figuratively, it denotes agreement or harmony. Its inclusion here is crucial, emphasizing that any temporary cessation of marital relations must be a mutually agreed-upon decision, not a unilateral one imposed by one spouse upon the other. This highlights the importance of open communication, respect, and unity in the marital relationship.
* **Incontinency (Greek, _akrasía_):** This term (G192) signifies "want of self-restraint," "lack of self-control," or "excess," particularly in sensual matters. Paul uses it to describe the human vulnerability to sexual temptation when legitimate outlets for intimacy are absent or neglected. It points to the reality of human weakness and the potential for sinful desires to arise if not properly managed within the boundaries God has established, which includes the marital relationship.

#### Verse Breakdown
* **"Defraud ye not one the other":** This serves as a direct, negative imperative, forbidding spouses from withholding sexual intimacy from each other. It establishes the baseline expectation for physical relations in marriage, underscoring that intimacy is a mutual right and responsibility, not a tool for manipulation or a privilege to be unilaterally denied. This command reinforces the concept of mutual ownership of bodies introduced in [1 Corinthians 7:4](/1_corinthians/7-4 "1 Corinthians 7:4 - Mutual Authority Over Bodies").
* **"except [it be] with consent for a time":** This introduces the sole, conditional exception to the preceding command. Any abstinence must be by mutual agreement ("with consent," G4859) and for a clearly defined, limited period ("for a time," G2540). This clause prevents arbitrary or indefinite withholding of intimacy, ensuring that the exception is a shared decision aimed at a specific, temporary purpose.
* **"that ye may give yourselves to fasting and prayer":** This purpose clause (introduced by _hína_, G2443) explains the legitimate reason for temporary abstinence. The phrase "give yourselves" (G4980, _scholázō_) implies being at leisure for or devoting oneself wholly to something. Here, it is to intensify spiritual disciplines – specifically fasting (G3521) and prayer (G4335). This shows that while marital intimacy is good, there can be seasons where a couple collectively prioritizes a heightened focus on God through these means.
* **"and come together again":** This is a second imperative, following the temporary period of abstinence. It explicitly commands the resumption of marital intimacy, indicating that the period of separation is not to become permanent or extended indefinitely. This command reinforces the ongoing nature of the marital covenant and the importance of regular physical union within it.
* **"that Satan tempt you not for your incontinency":** This final purpose clause (introduced by _hína mḗ_, G3363) provides the crucial practical and spiritual rationale for both the temporary nature of abstinence and the command to reunite. Paul recognizes Satan's (G4567) strategy to exploit human weakness, particularly the lack of self-control (_akrasía_, G192) in sexual matters. Marital intimacy, therefore, is presented not only as a right and duty but also as a God-ordained safeguard against sexual sin and temptation, protecting the couple from the devil's schemes.

#### 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.

* [Hebrews 13:4](/hebrews/13-4 "Hebrews 13:4 - Marriage is Honourable in All")
* [Proverbs 5:18-19](/proverbs/5-18-19 "Proverbs 5:18-19 - Rejoice with the Wife of Thy Youth")
* [Ephesians 5:28-33](/ephesians/5-28-33 "Ephesians 5:28-33 - Husbands Love Your Wives as Christ Loves the Church")

### 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
* **How does the concept of "defrauding" one another challenge or affirm your understanding of marital intimacy as a mutual duty and gift?**
* **In what ways can a couple practically implement "mutual consent" when considering temporary abstinence for spiritual disciplines?**
* **How does recognizing Satan's role in temptation impact your view of the importance of healthy marital intimacy as a safeguard?**
* **Beyond sexual intimacy, what other areas of your marriage might be vulnerable to "incontinency" or a lack of self-control, and how can you address them together?**

### 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](/ephesians/5-25 "Ephesians 5:25 - Christ Loved the Church")), 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](/matthew/4-1-11 "Matthew 4:1-11 - The Temptation of Jesus")). Through Christ, believers are empowered by the Holy Spirit to exercise self-control (_enkrateia_, a fruit of the Spirit, [Galatians 5:23](/galatians/5-23 "Galatians 5:23 - Fruit of the Spirit is Self-Control")) 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](/john/17-15 "John 17:15 - Keep Them From the Evil One")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 19:15

And he said unto the people, Be ready against the third day: come not at [your] wives.

Joel 2:16

Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet.

1 Samuel 21:4

And the priest answered David, and said, [There is] no common bread under mine hand, but there is hallowed bread; if the young men have kept themselves at least from women.

1 Samuel 21:5

And David answered the priest, and said unto him, Of a truth women [have been] kept from us about these three days, since I came out, and the vessels of the young men are holy, and [the bread is] in a manner common, yea, though it were sanctified this day in the vessel.

Zechariah 12:12

And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart;

Zechariah 12:14

All the families that remain, every family apart, and their wives apart.

Matthew 19:11

But he said unto them, All [men] cannot receive this saying, save [they] to whom it is given.