SEV Biblia, Chapter 7:5
No os defraudis el uno al otro, a no ser por algn tiempo de mutuo consentimiento, para ocuparos en ayuno y oracin; y volved a juntaros en uno, para que no os tiente Satans a causa de vuestra incontinencia.
Clarke's Bible Commentary - 1 Corinthians 7:5
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, eikrasia, want of strength to regulate one's desires or appetites; from a, negative, and kratov, strength. It is remarkable that the apostle supposes that even this temporary continence might produce incontinence; and universal observation confirms the supposition.
John Gill's Bible Commentary
Ver. 5. Defraud ye not one the other , etc.] 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 others 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 f96 ; 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 wta t[dm , 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 f97 , 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 f98 , so on their fasts appointed by the sanhedrim for obtaining of rain f99 : the word fasting is omitted in the Vulgate Latin and Ethiopic versions, and so it is in the Alexandrian copy, two of Stephenss; 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 Satans being a tempter, and of his tempting men to various sins, which they should guard against, as idolatry, etc. So say they f100 , 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, twa tysy jw , and Satan tempt thee to look after them, and do as they do: and again f101 , 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, wtysm jh , Satan tempt him, and he come into heresy.
Matthew Henry Commentary
Verses 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 tha 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 me at liberty to serve him in the way most suited to their powers an circumstances, of which others often are very unfit judges. All mus determine for themselves, seeking counsel from God how they ought to act.
Greek Textus Receptus
μη 3361 PRT-N αποστερειτε 650 5720 V-PAM-2P αλληλους 240 C-APM ει 1487 COND μη 3361 PRT-N τι 5100 X-NSN αν 302 PRT εκ 1537 PREP συμφωνου 4859 A-GSN προς 4314 PREP καιρον 2540 N-ASM ινα 2443 CONJ σχολαζητε 4980 5725 V-PAS-2P τη 3588 T-DSF νηστεια 3521 N-DSF και 2532 CONJ τη 3588 T-DSF προσευχη 4335 N-DSF και 2532 CONJ παλιν 3825 ADV επι 1909 PREP το 3588 T-ASN αυτο 846 P-ASN συνερχησθε 4905 5741 V-PNS-2P ινα 2443 CONJ μη 3361 PRT-N πειραζη 3985 5725 V-PAS-3S υμας 5209 P-2AP ο 3588 T-NSM σατανας 4567 N-NSM δια 1223 PREP την 3588 T-ASF ακρασιαν 192 N-ASF υμων 5216 P-2GP
Robertson's NT Word Studies
7:5 {Except it be by consent for a season} (ei meti [an] ek sumfwnou pros kairon). If an is genuine, it can either be regarded as like ean though without a verb or as loosely added after ei meti and construed with it. {That ye may give yourselves unto prayer} (hina scolasete tei proseucei). First aorist active subjunctive of scolazw, late verb from scole, leisure (our "school"), and so to have leisure (punctiliar act and not permanent) for prayer. Note private devotions here. {That Satan tempt you not} (hina me peirazei). Present subjunctive, that Satan may not keep on tempting you. {Because of your incontinency} (dia ten akrasian [humwn]). A late word from Aristotle on for akrateia from akrates (without self-control, a privative and kratew, to control, common old word). In N.T. only here and #Mt 23:25 which see.
