Why is it fitting to abstain from sexual relations for prayer?

Explanation:

When Paul says that it is permissible to abstain from sexual relations in marriage for prayer, he has extenuating circumstances in mind. We can deduce this by the construction of the grammar. Paul begins 1 Corinthians 7:5 by saying that married people should not deprive each other, and then he uses the particle combination εἰ μήτι ἂν (unless perhaps) to introduce his hypothetical exception to abstain from sexual relations, which is for prayer.⁴ The particle εἰ μήτι ἂν suggests that Paul allows for sexual abstinence in marriage, but only in extenuating circumstances.

Counterargument:

First, there are some manuscripts that do not have ἂν in the construction of the particle.⁵ Thus, the particle is rendered εἰ μήτι. This is important because the particle εἰ μήτι can be taken to mean unless indeed.⁶ It is the addition of the particle ἂν that emphasizes the conditional nature of the clause. If ἂν is not in the original, then Paul might be saying that abstinence for the sake of prayer is indeed a good and worthwhile habit.

Response to counterargument:

There are two problems with this view. For one, while it might be that one or two manuscripts omit ἂν, most of the early manuscripts in fact include it. Added to the fact that the majority of manuscripts contain the particle, it is more likely that a pro-ascetic scribe would exclude the particle ἂν than that one would add it to the text.⁷

Second, even without the ἂν we can translate εἰ μήτι as unless perhaps,⁸ and this is a more likely translation. Paul says that abstinence is permitted on the condition of agreement, and only for a time. The conditions of agreement and temporality support the notion that abstinence from sexual relations in marriage is reserved for extenuating circumstances.

Explanation:

Paul opens 1 Corinthians 7:5 by saying that a married couple should not deprive one another. He then explains that there are exceptions to this rule. Although he does not specify what these hypothetical situations might be, we might surmise he has in mind spiritual situations that require intensive prayer. Still, he ends the verse with a ἵνα clause, otherwise known as a purpose clause. The purpose clause explains that the couple should come together again so that they will not be tempted by Satan because of a lack of self-control. Clauses at the end of sentences are usually more emphatic. Thus, we can deduce that Paul’s point here is that aside from extenuating spiritual crisis, married couples should not abstain from sexual relations because of the temptations of Satan and a lack of self-control.⁹

Counterargument:

The above construction is possible, but it is also possible that Paul has two goals in mind.¹⁰ Paul uses two purpose clauses through 1 Corinthians 7:5, which means he expresses two purposes. First, he says that a married couple should not deprive each other, unless to devote themselves to prayer for a time. This is the first goal expressed by Paul in 1 Corinthians 7:5. Abstinence in marriage is good in order to make time for prayer. Paul then expresses his second goal through the next ἵνα clause, which is that because of temptation a couple should come back together. In other words, the first goal would be nullified if the couple abstain for too long, and let Satan get the better of them.¹¹

Response to counterargument:

While it is possible to take Paul as expressing two separate purposes in 1 Corinthians 7:5, the notion that he promotes abstinence for the sake of prayer goes against his own comments from 1 Corinthians 7:1–4. He opens 1 Corinthians 7:1–40 by stating that he is about to respond to a letter that the Corinthians wrote to him. He then quotes from their letter, It is good for a man not to touch a woman. Most likely the notion that it is good for a man not to touch a woman comes from the Corinthians, not Paul. He responds to this quote by saying that because of sexual temptation, married people should not abstain from sexual relations. It seems that the Corinthians suggest that married people should abstain from sexual relations, but Paul counters by explaining this is not the case. There is no reason to abstain from sexual relations in a marriage, and in fact, it leads to sexual temptation when married couples do abstain. Given that Paul has just explained that married couples should not abstain from sexual relations, it seems quite out of place for him to suddenly suggest that married couples should abstain for the sake of prayer. Such a suggestion would send a mixed message to the Corinthians, who would wonder if it is beneficial to abstain from sexual relations for spiritual reasons sometimes, why not abstain all the time.¹²

Now, Paul understands that there will be circumstances of overwhelming spiritual crisis in which a married couple might devote themselves to prayer, so he explains that for a time, a married couple might agree to abstain. This is a hypothetical concession built on the notion of common sense and courtesy. Still, Paul repeats that because of sexual temptation, married couples should only abstain by agreement and for a limited time (1 Corinthians 7:5).

Possible weaknesses:

The one weakness of this argument is that it hinges on the notion that Paul has extenuating circumstances in mind. In other words, abstinence from sexual relations for the sake of prayer is only fitting when one endures overwhelming spiritual anxiety. The problem with this view is that one could argue that this entire life is one of overwhelming spiritual anxiety, given that we are not yet with God in heaven. Of course, Paul would likely suggest that when one entered into marriage relationship, one took on additional responsibilities and these cannot be ignored. Thus, abstinence for the sake of prayer should be reserved for extenuating circumstances.

Explanation:

Paul says in 1 Corinthians 7:5 that a married couple may abstain from sexual relations for prayer. When we reach 1 Corinthians 7:33–34, he explains that married people are anxious over worldly affairs including how to please each other.¹⁶ He explains that single people, on the other hand, are not weighed down by the anxieties of the world but are only concerned with pleasing God (1 Corinthians 7:32). 1 Corinthians 7:32–34 helps us see that marriage places worldly anxieties on a person that can distract them away from God. For this reason, Paul says that married people should abstain from sexual relations for a time so they can focus on prayer and their relationship with God.¹⁷

Counterargument:

The problem with this view is that it overlooks the construction of the grammar and the particle εἰ μήτι ἂν, which means except perhaps. Paul opens 1 Corinthians 7:5 with the phrase instruction, Do not deprive one another. The verb for to deprive can also mean rob or steal, and suggests that abstaining from sexual relations in marriage is like failing to pay a debt.¹⁸ So Paul opens 1 Corinthians 7:5 with a commission not to abstain from sexual relations, εἰ μήτι ἂν (except perhaps) for prayer. The particle εἰ μήτι ἂν is a conditional, indicating that Paul is not saying that one should abstain from sexual relations for the sake of prayer, but only that, if one is overwhelmed spiritually this is a legitimate reason to abstain from sexual relations to pray (see Interpretation 1, argument a)).

Response to counterargument:

While it might be that the conditional indicates that Paul has in mind rare occasions of abstinence for the sake of prayer, this does not mean that he does not promote the idea. We know from 1 Corinthians 7:32–34 that married people contend with worldly affairs that single people are able to avoid. It’s possible that the Corinthians have elevated abstinence to an unhealthy level due to sexual temptation, so Paul exhorts them not to abstain from sexual relations in their marriage. Still, because he knows that marriage can weigh people down with worldly concerns on occasion, he advises that for the sake of prayer, it is wise to abstain for short periods of time.

Explanation:

Paul explains that married couples can abstain from sexual relations if they agree, and for a time, in order to devote themselves to prayer. The term Paul uses for devote oneself is σχολάζω. In other ancient sources the verb is used to denote setting aside time for the study of philosophy or leisure. Further, we know from 1 Corinthians 7:33–34 that marriage can sometimes crowd out one’s time. Thus, Paul likely has in mind that it is good for married people to abstain from sexual relations, so they have devoted time and attention for prayer.¹⁹

Counterargument:

The verb σχολάζω (to devote oneself) might have to do with having time and attention for some activity. Still, the verb itself has nothing to say about the requirement or non-requirement of abstinence. One may be able to devote himself to prayer without abstaining from sexual relations. Still, Paul recognizes that there are occasions of overwhelming spiritual concern when one might need to abstain, even from sexual relations, to devote attention to God and prayer. Paul qualifies this concession by saying the abstinence should only be when agreed and only for a time, because of sexual temptation. The qualifications that limit occasions of abstinence suggest that it is only for overwhelming spiritual situations.²⁰ Thus, the verb σχολάζω certainly has to do with setting aside time for prayer, but it does not imply abstinence from sexual relations. It’s the overwhelming nature of the matter that allows for abstinence.

Explanation:

When Paul says that a married couple should abstain from sexual relations for a time for prayer, this reflects his Jewish heritage. There is a long tradition in Judaism for the practice of abstinence for the sake of prayer. For example, in the Old Testament we know that the people were told to abstain in preparation for cultic activities (Exodus 19:15), and the priests would abstain during periods of Temple service.²¹ We also have documents from the Qumran Jewish community that illustrate that the group valued abstinence as preparation for certain activities.²²

Paul’s particular advice seems to align most closely with the Jewish rabbis of his day. The rabbis taught that there was a time for sexual intercourse with one’s wife and a time to abstain for the sake of prayer. Both the rabbinic tradition and Paul point out that abstinence is for prayer, and only for a time. Most likely Paul shares this tradition with the Corinthians.²³

Counterargument:

The problem with this argument is that it is hard to see why Paul would think abstinence is a requirement for prayer. For instance, if Paul has routine prayer in mind, then unless the husband and wife agree to abstain from sexual relations, the spouses will not be able to pray.²⁴ Further, Paul expects married couples to pray without ceasing (1 Thessalonians 5:17; Romans 12:12), but how can they pray without ceasing unless they abstain, which would lead to sexual temptation?²⁵ Plus, if abstinence causes sexual temptation, then it is hard to see how abstinence would be encouraged for the sake of prayer.

Response to counterargument:

We shouldn’t think of Paul as giving commands about abstinence and prayer but general instructions. He is not saying that spouses must agree to abstain from sexual relations before every prayer. Rather, he knows that the burdens of life can get heavy, and it is good for people to devote themselves to prayer for spiritual renewal.

Possible weaknesses:

The problem with this view is one of logical consistency. The notion that Paul says that abstinence for the sake of prayer is a general good, is not consistent with the rest of his comments from 1 Corinthians 7:2–5. He explains that married couples should not abstain due to sexual temptation. So why would he suddenly say that a married couple should abstain for the general good of prayer? Of course, if Paul has special circumstances in mind in the sense that when the burdens of life get especially heavy one should abstain for the sake of prayer, there is nothing to differentiate Interpretation 2 from Interpretation 1. Interpretation 1 is precisely the notion that in the case of extenuating circumstances, one might abstain from sexual relations for prayer.