UNIVERSITY OF WALES TRINITY SAINT DAVID AND

NEWBOLD COLLEGE OF HIGHER EDUCATION

1 CORINTHIANS 7:5, A VIEW OF PAUL’S TEMPORARY SEXUAL ABSTINENCE

SUBMITTED TO
DR JEAN-CLAUDE VERRECCHIA

IN PARTIAL FULFILMENT OF THE REQUIREMENTS OF THE MODULE OF EXEGESIS OF

KEY TEXTS IN ADVENTISM: MARRIAGE TEXTS - JACS CODE: V610

AS A PART OF THE ACADEMIC REQUIREMENTS FOR COMPLETING

THE MASTER PROGRAMME IN PASTORAL STUDIES

BY

WILSON LAGOS
22 NOVEMBER 2018
WORD COUNT: 5109
1 Corinthians 7:5, A View of Paul’s Temporary Sexual Abstinence – 090001 2

TABLE OF CONTENTS

Introduction ..................................................................................................................................................... 3
Background Statement................................................................................................................................. 4
Statement of the Problem ........................................................................................................................... 7
Purpose of the Study ..................................................................................................................................... 7
Methodology .................................................................................................................................................... 8
Delimitation of the Study ............................................................................................................................ 8
English Translation ....................................................................................................................................... 8
Historical Context .......................................................................................................................................... 9
Literary Context ............................................................................................................................................ 11
Adequate sexual conduct within the marriage (1-7) ................................................................. 13
Unmarried and Widows (8 – 9).......................................................................................................... 15
Married and Divorced (10-11) ........................................................................................................... 15
Believer and unbeliever (12-16) ....................................................................................................... 16
Deviation (17-24) .................................................................................................................................... 16
Unmarried advice (25-35) ................................................................................................................... 17
Marrying or not (36-40) ....................................................................................................................... 17
Literary Genre and Structure .................................................................................................................. 18
Grammatical Study ...................................................................................................................................... 19
Αποστερειτε ............................................................................................................................................... 19
ει μητι ........................................................................................................................................................... 19
Προσευχn .................................................................................................................................................... 20
καιJ παλιν επι το αυτο ἦτ...................................................................................................................... 20
Theology and Message ............................................................................................................................... 21
Summary and Conclusion ......................................................................................................................... 22
Bibliography................................................................................................................................................... 23
1 Corinthians 7:5, A View of Paul’s Temporary Sexual Abstinence – 090001 3

INTRODUCTION

Sexual life has been part of the humanity since the beginning of the times; however, as

trends have developed due to social and political constraints, they have impacted in

people’s perceptions over sexual practices creating religious tensions in believers. Thus,

Paul, coming from the past, pastoring in a gnostic era, wrote letters to the Corinthians to

dispute such as philosophy1. In Paul’s, the controversy of ‘flesh’ affected their entire

theology, for instance, gnostics believed either in a complete sexual abstinence and

others were notoriously licentious2.

In today’s sexuality discussion, there is little discussion on marital abstinence

instead of a more extensive premarital abstinence overview3; for instance, those

addressing the issue of sexual abstinence-only refer it to the premarital abstinence4.

Contrary, others might claim that instead of sexual abstinence, there is an evident,

apparent demand for having more sexuality as Paul considers that in a marriage there

are reciprocal rights.

Other Christians suggest that Paul opens the door for those wishing to ‘rebooting

the flame of love? As Paul states a clear reference in regards to the time of coming

together again, so there is no excuse for prolonging abstinence. Finally, Is this passage

allowing a couple to extrapolate the meaning of other family activities? Such as a change

in the wife’s circumstances, such as pregnancy or other clinical conditions?

1
David W. Bercot, ed., Dictionary of Early Christian Beliefs, Supersaver ed. edition. (Peabody, Mass:
Hendrickson Publishers Inc, 1998), 305.
2
Bercot, Dictionary of Early Christian Beliefs, 305.
3
Mark Regnerus Freitas Richard Ross, and Donna, “Premarital Abstinence,” ChristianityToday.Com, n.d.,
http://www.christianitytoday.com/ct/2010/january/8.60.html.
4
Cynthia Jeub, “The No-Win Hypocrisy of Christian Abstinence (and Infinities),” Huffington Post, June 21, 2014,
https://www.huffingtonpost.com/cynthia-jeub/the-nowin-hypocrisy-of-ch_b_5482778.html.
1 Corinthians 7:5, A View of Paul’s Temporary Sexual Abstinence – 090001 4

It is crucial the understanding of sexual abstinence; many believers suggest that

this is a full demonstration of faith. This idea is still valid coming back from the past as

in times of Ireneus nobody attempt to trivialised5 that a woman named Blandina, the

martyr, was preparing herself to receive the Holy Spirit by abstaining from sexual

intercourse6.

As we can observe, there is a significant impact of Gnosticism in the times of Paul

when writing this text, consequently and depending on methodological trend, this

passage ended in different conclusions.

BACKGROUND STATEMENT

Jewish society has been male predominant oriented, for over five thousand years,

women were no part of the Halakah, as the written law, but, as the times were closer the

to the first century, women were taking part in the temple activities. Even though, they

ensure women should not distract men from praying.

Although the adverse condition women, Maimonides suggested that women had

three inalienable rights, to her sexual satisfaction (Ona), marriage writ (Ketubah) and

the husband’s right to inherit her possessions7. Thus in regards her sexual rights, those

were mentioned and protected in Exod 21:108; lately in the Hellenistic era, the evidence

suggests there was a definite attitude to maintain sexual relations between a married

couple.

5
William Ian Miller, The Mystery of Courage (Harvard University Press, 2009), 243.
6
John Behr, Asceticism and Anthropology in Irenaeus and Clement (Oxford University Press, 2000), 14.
7
Samuel Morrell, “An Equal or a Ward: How Independent Is a Married Woman According to Rabbinic Law?,”
Jew. Soc. Stud. 44, no. 3/4 (1982): 189–210, http://www.jstor.org/stable/4467181.
8
misc, The Holy Bible: New Revised Standard Version Catholic Edition: N.R.S.V. Catholic Edition and Anglicized
Text, New edition edition. (London: Darton,Longman & Todd Ltd, 2005), 73.
1 Corinthians 7:5, A View of Paul’s Temporary Sexual Abstinence – 090001 5

Moreover, Jewish scholars tried to deal with environmental stress in the third

century B.C.E. tensions in dealing with sex and spirit; therefore, Jewish scholars

attempted to rewrite Old Testament’s sex narrative. Thus, the story of the rape of Dinah,

Esau’s Hittite wives, Reuben’s father concubine in Jubilees was an attempt to adequate

their description to the Jewish Hellenistic times9. Such a view coincides with historians

such as Philo aligned with Roman philosophers considering that sex was correct within

the marriage and only for procreation.

However, in the early century, the scholarly discussion in regards sex, marriage

and other related topics, there was a hint of ascetic philosophy within. Thus, fathers,

such as Athanasius, Ambrose, John Chrysostom and Gregory of Nyssa, suggested that

marriage is good but being single better, saying that celibacy is superior to marriage;

others were more radical, like the Marcionites, rejecting entirely the notion of marriage

paring it to an inferior god. They considered that sex distracts men and women to serve

undividedly to the Creator10.

Furthermore, others such as Clement of Alexandria were more positive towards

the marriage and even suggesting that Paul was married (Phil 4:311). However,

Clement’s approach coincides with the ascetic philosophy in that he indicated that

abstinence or continency is lovable, but sexual intimacy is just allowed for procreation

purposes. Besides, Origin suggested that marriage is only a concession for the weak that

can not observe sexual purity, but, for those already married, abstinence is a step ahead

into develop further virtues and learning harmony and spirituality.

9
John J. Collins, The Dictionary of Early Judaism, ed. Daniel C. Harlow (Grand Rapids, Mich: William B Eerdmans
Publishing Co, 2010), 1222.
10
Judith L. Kovacs, 1 Corinthians: Interpreted by Early Christian Medieval Commentators (Wm. B. Eerdmans
Publishing, 2005), 104.
11
misc, The Holy Bible, 1400.
1 Corinthians 7:5, A View of Paul’s Temporary Sexual Abstinence – 090001 6

Agustine coincides with Jovinian, quoted by Jerome, that marriage is still good

but emphasises that ‘is good for a man not to touch a woman’. Thus, in the middle ages a

practice of abstinence was to uplift moral by distinguishing from couples practising

celibacy from active sexual ones; lately, Augustinus suggested abstinence, who formed

the basis of sexual morality, which stood until now in the Catholic setting. Then, Thomas

Aquinas developed further in saying that abstinence is the highest virtue even for those

married. But, in the Reformation period, Luther challenged the scholastic view of

Catholicism and went back to the scripture.

Hence, Luther and Calvin were favourable to the marriage and its practices such

as sexual intercourse, but kept old ideas such as abstinence12, in fact, Luther considered

that sexual intercourse was the only God’s general plan to propagate their seed13.

Contrary, Calvinism restricted sex praxis of churches due to his theology as a light form

of Mysticism or Quietism14; also, Calvin considered that ‘the rule of God’, which was his

theology to norm the community in life in public, intimate and spiritual areas15.

Furthermore, after the World War II, social and cultural changes opened sexual ethics

even to establish a new theology that considers reproductive praxis are beyond the

mere act of procreation. Thus, in postmodernism, any human being irrespective of their

orientation, can achieve the love of God16 by practising sex.

Despite current theological tensions, the Catholic church advocates moderation,

abstinence or temporary concession for their constituents; but, after the Vatican II, the

12
Louis Diamant and Richard D. McAnulty, The Psychology of Sexual Orientation, Behavior, and Identity: A
Handbook (Greenwood Publishing Group, 1995), 448.
13
John Bowden John, ed., Encyclopedia of Christianity (New York, N.Y: Oxford University Press, 2005), 1108.
14
J. D. Douglas, ed., The New International Dictionary of the Christian Church, Revised edition edition. (Exeter
Eng.: Send The Light, 1978), 180.
15
Bowden, Encyclopedia of Christianity, 196.
16
Erwin Fahlbusch, The Encyclopedia of Christianity: Vol. 4 (Grand Rapids, Mich./Cambridge: William B
Eerdmans Publishing Co, 2008), 930.
1 Corinthians 7:5, A View of Paul’s Temporary Sexual Abstinence – 090001 7

church has become more open to discussing sexual ethics going further into same-sex

intercourse deliberations. Together with, the Reformation grounded in biblical

anthropology tear off dualism and allowed man and woman to encounter themselves as

a holiness.

Finally, in regards to the very issue of abstinence, moderation or temporary

concession, scholars such as J. D. Douglas suggests that this practice is a ‘custom of

fasting17', coming from the Old Testament, initially from foods and then evolved by

external philosophical pressure into sexual praxis.

STATEMENT OF THE PROBLEM

Since my early times in Christianity, the issue of sex was not openly discussed; children

were asked to leave adults to discuss sexual matters; moreover, the valid excuse to

avoid sexual activity suggested its evidence that grounded on this text. In fact, this tex

outcome might bring light to propose of the validity of withholding sex within the

marriage.

Thus, despite the ongoing debate of explaining this text, these piece of research

will attempt to share a what could be ‘except perhaps by agreement for a set time… and

come back together again.

PURPOSE OF THE STUDY

This study seeks to understand what means stopping sexual intercourse for a valid

reason such as extraordinary prayer and the notion of time in returning together. Thus,

this study will lead the research to explore the immediate context and its background.

17
Douglas, The New International Dictionary of the Christian Church, 6.
1 Corinthians 7:5, A View of Paul’s Temporary Sexual Abstinence – 090001 8

Then, by doing this, it is expected to examine critically and evaluate different

suggestions of what Paul did say for a postmodernism era.

METHODOLOGY

This piece of research’s discussion is to contrast the meaning coming from talks

between the text, and the reader, the world involving the arguments is in an ancient

time. Thus, at the end of the research, the outcome will be the application of Tate’s

three-worlds integrated approach to hermeneutics18. Also, this paper is considering the

use of hermeneutics described by Gordon Hyde when the New Testament uses and

interprets the Old Testament19.

DELIMITATION OF THE STUDY

This paper deals with limitations from external and internal causes. Thus, the primary

focus will be entering the argument on the issue of abstinence or possible celibacy, the

time and extraordinary prayer meanings primarily. Other parts of this text such as the

external actions of Satan and the lack of self-control will be secondary to the research.

Also, this research will mainly deal with the English literature; thus, even with

more research in other languages, its unlikely to interact with them. Finally, this paper

will not deal with different interdisciplinary approaches and frameworks to this text

except the theological perspective.

ENGLISH TRANSLATION

18
W. Randolph Tate, Biblical Interpretation: An Integrated Approach (Hendrickson Publishers, 2008).
19
Gordon Hyde, A Symposium on Biblical Hermeneutics, The Review and Herald Publishing Association.
(Washington D.C.: Biblical Research Committee of the General Conference of the Seventh-day Adventists,
1974), 127.
1 Corinthians 7:5, A View of Paul’s Temporary Sexual Abstinence – 090001 9

1 Cor 7:5 (NRSV). Do not’ steal from’ one another’ your sexual rights’ except perhaps by

‘yourself mutual and consented’ agreement for ‘an evident and limited set time’, to devote

yourselves to ‘an earnest’ prayer, and then come together again ‘as soon as your spiritual

need is over’, so that Satan’ has no the lead to’ tempting you because of your lack of self-

control20.

HISTORICAL CONTEXT

Paul, a Jewish-born in Tarsus of Cilicia, religious observant of the religion, named as

Saul due to his most illustrious ancestor, and Paullus as his father was a Roman

citizen21. The consensus suggests that Paul is the founder22 of the church of Corinthians

and the author of the first and second epistle to the Corinthians,; even with, he wrote up

to even four letters23; also, Luke suggests that Paul lasted up a year and a half in Corinth

during his initial visit24 in the 5125CE (Acts 18:1126).

Scholars such as Fee suggests that Paul wrote this letter in the Spring of 53-55 CE

depending on when Paul departed from Corinth27 (Acts 18:1828) and when he stayed in

Ephesus; other scholars suggest that 52-53 CE would have been the likely date ( Gallio’s

edict)29. Nevertheless, the consensus of the time of the epistle to the Corinthians, they

20
misc, The Holy Bible, 1367.
21
Dictionary of Paul and His Letters (Compendium of Contemporary Biblical Scholarship) by Gerald F.
Hawthorne, Ralph P. Martin, Daniel G. Reid (Editor (1994) Hardcover, n.d., 682.
22
S. J. Kistemaker, Corinthians 1: N T C (Grand Rapids, Mich.: Revell, a division of Baker Publishing Group,
1993), 7.
23
Dictionary of Paul and His Letters (Compendium of Contemporary Biblical Scholarship) by Gerald F.
Hawthorne, Ralph P. Martin, Daniel G. Reid (Editor (1994) Hardcover, 164.
24
Kistemaker, Corinthians 1, 7.
25
R. C. H. Lenski, The Interpretation of St. Paul’s First and Second Epistle to the Corinthians (Wartburg Press,
1946), 13.
26
misc, The Holy Bible, 1332.
27
Gordon D. Fee, The First Epistle to the Corinthians, The New international commentary on the New
Testament (Grand Rapids, Mich: W.B. Eerdmans Pub. Co, 1987), 15.
28
misc, The Holy Bible, 1332.
29
Anthony C. Thiselton, The First Epistle to the Corinthians: A Commentary on the Greek Text, The new
international Greek Testament commentary (Grand Rapids, Mich: W.B. Eerdmans, 2000), 30.
1 Corinthians 7:5, A View of Paul’s Temporary Sexual Abstinence – 090001
10

form part of the vast set of capital letters which mostly contain the information of his

message; the evidence suggests that Paul wrote them under some imprisonment. It is

crucial to understand that Paul was aware of the use of technology in his times as when

for him being locally was not possible, he managed to deal with firsthand church

business by writing a letter30.

In regards the audience, Paul wrote this letter to the Corinthians, as a response

to Chloe’s family who drew Paul’s attention to the difficulties arose within the

community he evangelised31. Modern scholars suggest that this Christian community

was dealing with factionalism and Gnosticism. However, Gnosticism32 is likely the

primary difficulty in the Corinthian community, the evidence in comparing the Gnostic

Gospel of Thomas suggests similarities to the crisis in Corinthians33.

This Hellenistic-Jewish large settlement was crucial for Paul in the spread of the

gospel; this vibrant community exceeded even cities such as Athens. Thus, Paul realised

that by diminishing his eloquence; he could uplift the greater of Jesus to balance

Corinthians need of word-wisdom34 to avoid the upbringing of unnecessary

philosophies and dialectics discussion to face the Corinthians crisis.

Corinth, the city, was a strategic landmark in Paul’s times, known as a city of

fornication and prostitution35, located in the isthmus of Peloponnese with an intense

commerce by sea and land connecting the Asia and Italian commerce routes. Also,

30
Dictionary of Paul and His Letters (Compendium of Contemporary Biblical Scholarship) by Gerald F.
Hawthorne, Ralph P. Martin, Daniel G. Reid (Editor (1994) Hardcover, 680.
31
Raymond Collins, First Corinthians (Collegeville, Minn: Michael Glazier, 2006), 16.
32
John Bowden, Margaret Lydamore, and Hugh Bowden, A Chronology of World Christianity (London ; New
York: Continuum, 2007), 17.
33
Collins, First Corinthians, 17.
34
Thiselton, The First Epistle to the Corinthians, 21.
35
Kistemaker, Corinthians 1, 5.
1 Corinthians 7:5, A View of Paul’s Temporary Sexual Abstinence – 090001
11

Corinth had an active life in wars and history36; it was also a place in which contests on

poetry, musical, athletics and horse racing were placed, and it was one out of the three

most significant competition in all the empire37. Pausanias (170 CE), testified that

Corinth wealth depended on its geopolitics and two ports. Despite that Corinth was a

progressive city, Julius Cesar destroyed and refounded the city with the Roman social

class as a freeman, veterans and urban traders and labourers. Another two crucial

features of the Corinth was its pluralism and pragmatism; they managed to combine a

Greco-roman religion38 notwithstanding being a Hellenistic city under the dominance of

Romans.

Finally, Corinth relates to the New Testament narrative in events such as the

edict of Claudius (41-45 CE) evicting Christians from Rome to Corinth (Priscilla and

Aquila) documented in Acts 18:1,239 referring the encounter of Paul with the couple.

Alongside that, Corinth is related to events in which governor Felix and Porcius Festus.

Lastly, while Paul remained in Corinth, he wrote the epistle to the Romans (57).

LITERARY CONTEXT

Scholars like Deissmann (Quoted in Conzelmann40), suggest that First Corinthians

coincides with the other four Pauline principal epistles correspondingly having a set of

formal structure, opening, proemium, and the conclude greeting. But, it differs from

36
Fee, The First Epistle to the Corinthians, 1.
37
Thiselton, The First Epistle to the Corinthians, 11.
38
Thiselton, The First Epistle to the Corinthians, 10.
39
misc, The Holy Bible, 1331.
40
Hans Conzelmann, 1 Corinthians: A Commentary on the First Epistle to the Corinthians, Hermeneia--a critical
and historical commentary on the Bible (Philadelphia: Fortress Press, 1975), 6.
1 Corinthians 7:5, A View of Paul’s Temporary Sexual Abstinence – 090001
12

Roman’s dogmatic teaching, and paraenesis as the epistle to the Corinthians reflects a

freestyle without rule.

Nevertheless, according to its broader context, First Corinthians 5, according to

Kistemaker41 is split into three phases. It deals initially with Chloe’s household42 or

criticism43 (1:11); such as notification carries issues in regards the undiminished unity

of the Church, themes of incest (5:1), lawsuits among members (6:1-8) and immorality

(6:9-20). Secondly, Paul is discussing44, answering questions45and advising46 in regards

marriage critical topics (7:1), virgins (7:25), food and idolatry (8:1), spiritual gifts

(12:1), monetary collection to the saints of Jerusalem (16:1) and Apollus (16:12. Ending

the conclusion47 with the visit of Stephanas, Fortunatus and Archaicus.

Scholars such as Mitchell48, as quoted in Thiselton, suggest that Paul’s

discussion is beyond a mere list of themes of polarisations, but, crucially his importance

resides in his rhetorics. The first part of his letter is deliberative emotional, active and

setting policies for practical faith and daily life49. If we consider that Gnosticism and

Hellenistic philosophies have impacted in the Corinthian Christian community, Paul

rhetorics is disengaging and counterattacking it from the traditional Aristotle, Cicero’s

‘art of persuasion’ and becoming antagonistically emotional.

41
Kistemaker, Corinthians 1, 10.
42
Kistemaker, Corinthians 1.
43
Conzelmann, 1 Corinthians, 7.
44
Conzelmann, 1 Corinthians, 7.
45
Kistemaker, Corinthians 1.
46
Craig Keener, 1-2 Corinthians (Cambridge, UK ; New York: Cambridge University Press, 2010), 62.
47
Conzelmann, 1 Corinthians, 6.
48
Margaret M. Mitchell, Paul and the Rhetoric of Reconciliation: An Exegetical Investigation of the Language
and Composition of 1 Corinthians (Louisville, Ky: Westminster John Knox Press, 1991), 20.
49
Paul uses constantly the ‘soma’ meaning ((1 Cor 6:20). Thiselton, The First Epistle to the Corinthians, 41.
1 Corinthians 7:5, A View of Paul’s Temporary Sexual Abstinence – 090001
13

Furthermore, Paul rhetorics challenge tradition’s wrong approach, as the

traditional OT teachings are the backbone of Paul’s discourses50. He rhetorically

addresses Gnosticism in eight shifts. Firstly, Jesus’ typology in First Corinthians as the

prophetic incarnation, death and resurrection (15:3-551); degradation of Christ in weak

believers (8:11b52), Holy communion’s misuse (11:23-2553). Besides, beyond a breaking

the bread and sharing the cup: A real agape and koinonia (10:1654). And subsequently,

the interrelation of Jesus through the Spirit (12:355), genuine affection to Christ and

rebuking those against Him (16:2256), God as the one creator (8:657) and finally, by or in

the Spirit; real baptism entering (12:1358)59.

Thus, First Corinthians 7:5 belongs to the response from Paul to marriage

concerns (7:1-40), and according to Kistemaker this message fits in the proper

conduct60debate.

Furthermore, this chapter’s (7) essential themes are as follows.

Adequate sexual conduct within the marriage (1-7)

Paul starts saying ‘now concerning the things you wrote about’: (1) ‘It is good for a man

not to touch a woman’; thus, It can presumably the answer from Paul to a previous

50
Collins, First Corinthians, 86–573.
51
misc, The Holy Bible, 1375.
52
misc, The Holy Bible, 1369.
53
misc, The Holy Bible, 1372.
54
misc, The Holy Bible, 1370.
55
misc, The Holy Bible, 1372.
56
misc, The Holy Bible, 1377.
57
Scholars suggests that Paul borrowed this statement to clarify Hellenistic mindsets what they could
perceived as a creedal statement. misc, The Holy Bible, 1368.
58
misc, The Holy Bible, 1372.
59
Thiselton, The First Epistle to the Corinthians, 40–52.
60
Kistemaker, Corinthians 1, 208.
1 Corinthians 7:5, A View of Paul’s Temporary Sexual Abstinence – 090001
14

letter (5:9) in regards sexual impurity. Therefore, inside the immediate context, our

passage is not a discussion of new sexual ethics, as Paul might contradict his entire

marriage theology61.

There is a scholarly consensus that Paul in verse 2 is not dealing with marriage, but to

sexual intercourse impurity and not advocating celibacy as Corinthians contrary

promoted. It suggests that Paul is against fornication62 and in favour of monogamous

heterosexual relations.

Scholars also suggest that verse 3b and verse 4 should remain together63 as a unity,

there is a parallelism indicating a man has ‘each’ reciprocal wife (3b) and a husband

fulfilling his marital duty to his (each) wife; then a woman in the reciprocal ‘each’

egalitarian relation64. Finally, the next verse claims that authority is not the property of

one party but from egalitarian his and hers.

Contrary to the initial ‘not to touch a woman’ this verse 5 starts saying the

depriving one another in married couples is equal to rob themselves, except for mutual

consent65, another mention to an egalitarian heterosexual relation. But, Paul promptly

suggests the crucial need of coming back together66, implying that if the crisis has

increased, they should devote themselves to earnest prayer, contrary to modern a

postmodern approach called ‘self-qualitative time67’. Thus, Paul challenges the

Corinthians thinking that ‘temporary abstinence is good, but permanence abstinence is

61
Kistemaker, Corinthians 1, 209.
62
Collins, First Corinthians, 258.
63
Thiselton, The First Epistle to the Corinthians, 506.
64
Conzelmann, 1 Corinthians, 117.
65
Kistemaker, Corinthians 1, 213.
66
Keener, 1-2 Corinthians, 62.
67
Thiselton, The First Epistle to the Corinthians, 509.
1 Corinthians 7:5, A View of Paul’s Temporary Sexual Abstinence – 090001
15

better’ by explaining Satans’ readiness in tempting the couple in falling in sexual

immorality.

This text 6 suggests the meaning of concession68 (Temporal abstinence) instead

commandment (Permanent), which differs in a sense. Although Rabbies were called to

be married, Paul considers in verse 7 his celibate condition as a charismatic gift.

Unmarried and Widows (8 – 9)

Paul distinguishes from those remaining single or masculine unmarried from the

females widows; however, in the chapter, the evidence suggests those once married

belong to the first group69; suggesting them to remain single70 unless ungifted of

celibacy, otherwise it is advisable to marry or being burn with sexual desire.

Married and Divorced (10-11)

Paul exhibits his apostolic authority by reminding the Edenic marriage model and

avoiding divorce71, but changing Jesus order from male to female ‘to a wife not separate

from her husband72’, as, in Hellenistic societies, woman have the prerogative to initiate

divorce73. However, here, Pauline privilege74 is realistic that divorce or separation might

occur and he addresses that to remember them to pursuing reconciliation.

68
Conzelmann, 1 Corinthians, 118.
69
Thiselton, The First Epistle to the Corinthians, 516.
70
Collins, First Corinthians, 268.
71
Collins, First Corinthians, 270.
72
Conzelmann, 1 Corinthians, 120.
73
Lenski, The Interpretation of St. Paul’s First and Second Epistle to the Corinthians, 286.
74
Thiselton, The First Epistle to the Corinthians, 525.
1 Corinthians 7:5, A View of Paul’s Temporary Sexual Abstinence – 090001
16

Believer and unbeliever (12-16)

There was no a significant precedent for many mixes marriages in previous times (OT);

contrary to Hellenistic societies. Thus Paul considers his apostolic authority and Jewish

upbringing75in saying and reaffirming the Edenic model, then, if the wife is happy living

with the new convert, then stay the marriage inalterably. And, if a believer wife

manages to keep satisfied her unbeliever husband, then save the marriage. Paul affirms

optimistically76 that the Gospel exceeds the world. Therefore, wise decisions maintain

God’s marriage Edenic project and resulting in holiness heritage77. Contrary, if one of

the parties leave the union, they should not remain in slavery, as differences have to end

in peace78.

Deviation (17-24)

Paul apostolically discusses the importance of keeping the commandments instead of

emphasising social and ethnic barriers; circumcision depends on God’s calling. Thus,

nobody has to pressure believers into undoing or doing this practice for the sake of a

few. Believers belonging to the Kingdom occupy a place crucially in the ongoing relation

freedman-slavery79 to Jesus. Paul says if Jesus is the master,80 then slavery must be

spiritually considered but not from men. God brings stability to tumultuous societies.

75
Conzelmann, 1 Corinthians, 122.
76
Collins, First Corinthians, 272.
77
Lenski, The Interpretation of St. Paul’s First and Second Epistle to the Corinthians, 292.
78
Lenski, The Interpretation of St. Paul’s First and Second Epistle to the Corinthians, 296.
79
Thiselton, The First Epistle to the Corinthians, 547.
80
Lenski, The Interpretation of St. Paul’s First and Second Epistle to the Corinthians, 305.
1 Corinthians 7:5, A View of Paul’s Temporary Sexual Abstinence – 090001
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Unmarried advice (25-35)

Paul shares his opinion, not a doctrine, from his gifted experience to virgins, as he and

his coworkers have experienced supreme God’s mercy. But, due to present famine

(Eschatological times) in the region, he counsels them to remain in their current civil

status, neither become or divorcee or newly married party. Paul empathies are wishing

them to be free from anxiety by advising only81. Finally, he suggests them back his

current condition of the full-time servant of God82.

Marrying or not (36-40)

This controversial text suggests that if a wedlock individual considers has passed his

marriage maturity age83 and believes in being married, then, there is no place for the

delay; contrary, if a man has decided to remain unmarried due to personal and

independent conviction, they should act accordingly without the group pressure84.

Moreover, Paul draws attention to widows and remarriage, by considering the death as

sleep, he affirms that a new marriage is acceptable if this maintains the principle of

same faith85 and there is no need of an explicit divorce writ86. Finally, despite a rare use

of the word blessing, Paul challenges those consider that by marrying only they are

blessed, widening the bless to those remain in celibacy like him.

81
Conzelmann, 1 Corinthians, 132.
82
Collins, First Corinthians, 293–97.
83
Thiselton, The First Epistle to the Corinthians, 593.
84
Thiselton, The First Epistle to the Corinthians, 573.
85
Lenski, The Interpretation of St. Paul’s First and Second Epistle to the Corinthians, 331.
86
Collins, First Corinthians, 303.
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LITERARY GENRE AND STRUCTURE

According to Tate87, the first letter to the Corinthians follows a typical Hellenistic letter

with the respective salutation, thanksgiving, body, parenesis and closing. However,

there are hints of Jewish thinking such as words as the substitution of charis for chairen

or the inclusion of peace (Shalom); alongside that, Paul uses morals from Hellenistic and

Jewish to develop a new Christian moral system.

Scholars such as Malcolm88 suggests that this letter is a deliberate rhetorical

challenge to the Aristotelian speech rhetorics and Paul uses a sequence of exordio,

narratio, confirmatio and conclusio; which coincides in its systematical approach and

theological unity. Therefore, First Corinthians 5 is an informal response to a set of

questions, dealing with marriage and other social realities with little trace with the OT

and more embodied in the Hellenistic- Jewish context.

Concerning the structure, the evidence suggests verse 5 is part of the answer89 of

Paul to a set of questions; verse 1 starts saying: ‘concerning to.’ Thus, according to a

tentative structure, verse 5 is the first of three response from Paul of various marital

recommendations.

Counsel for various marital statuses (1-16)

Married: Keep sexual intimacy (1-7)

Widowers and Widows: Stay unmarried (8,9)

Christian married couples: No divorce (10-11)

Remain as you were called (17-24)

87
Tate, Biblical Interpretation, 160.
88
Matthew R. Malcolm, Paul and the Rhetoric of Reversal in 1 Corinthians: Volume 155: The Impact of Paul’s
Gospel on His Macro-Rhetoric (Cambridge University Press, 2013).
89
Richard B. Hays, First Corinthians Interpretation (Louisville, Ky: Westminster John Knox Press, 2011), 113.
1 Corinthians 7:5, A View of Paul’s Temporary Sexual Abstinence – 090001
19

Analogy of circumsicion/uncircumsicion (18-19)

Analogy od slavery/freedom (21-23

Counsel for engaged couples (25-38)

Present crisis: Stay as you are (25-28)

Reasons for this advice (29-35)

The form of this world is disappearing (29-31)

Freedom to serve the Lord with no distraction (32-35)

Freedom to marry or not, as they choose (36-38)

Reprise: Counsel for wives and widows (39-40)

Woman bound to husband, but may remarry if he dies (39)

More blessed as remain unmarried (40)90

GRAMMATICAL STUDY

Αποστερειτε

apostereite (V-PAM-2P). In the Greek text means stealing of defrauding or gaining

something by the crime of cheating (Keep back or withhold by fraudulent means91).

Jesus, according to Mark 10:1-9, used this word referring to ‘do not defraud.’

ει μητι

ei, mēti(PRT-I). Within the context, it relates to two on a very agreeable and for a

limited period. Moreover, this combination coincides with the papyrological findings

90
Hays, First Corinthians Interpretation, 112.
91
Stephen D. Renn, ed., Expository Dictionary of Bible Words: Word Studies for Key English Bible Words Based
on the Hebrew and Greek Texts (Peabody, Mass: Hendrickson Publishers, 2005), 258.
1 Corinthians 7:5, A View of Paul’s Temporary Sexual Abstinence – 090001
20

(P.Bononiensis 24a, P.Oxyrhynchus 1673:20 and P.Nesana 21, 26) as in contractual

documents there is conformity, correspondence and coincidence. Also, in Paul’s

declarations exists a formulaic expression of moral; delicacy and human consideration

(Sophocles)92.

Προσευχn

proseuchē (N-DSF). The only reason to practice sexual abstinence over time is ‘prayer.’

Later correctors (Codex Sinaiticus) and medieval translators have added fasting.

However, John of Damascus (676 AD) used the shorter form.

καιJ παλιν επι το αυτο ἦτ

kai (CON), palin (ADV), epi (PREP), to (T-ASN), auto (P-ASN), ēte V-PSA-2P. The verb to

be is in the form subjunctive suggesting a force of imperative; later manuscripts have

used come together. In fact, Paul is adamant in bringing back to normality those decided

practice abstinence. Otherwise, they will self-indulge in managing their lack of self-

control93.

Finally, Paul attributes the lack of self-control to Satan and the end-time character.

92
Collins, First Corinthians, 259.
93
Collins, First Corinthians, 260.
1 Corinthians 7:5, A View of Paul’s Temporary Sexual Abstinence – 090001
21

THEOLOGY AND MESSAGE

Paul reaffirms the Jewish Theology of the marriage, despite eschatological perspectives,

First Corinthians 7:5 contrast Ephesians’ approach to Edenic marriage (One flesh, Gen

2:24). In regards to a temporary period of sexual abstinence and a personal advocacy of

celibacy, Paul deals with the gnostic philosophies in destroying or diminishing the union

as a crucial theological principle. Paul is against to ‘it is good for a man do not touch a

woman’ Corinthians’ positive attitude to porneia), marriage and divorce too.

For instance, there is only three conditions for sexual asceticism or abstinence

starting by if it is mutually agreed, on a short temporary basis and for an earnest

urgency such as prayer. Thus, the couple must determine that decision in mutual

consent and for a time (length of time); therefore, if both agree, the couple should

devote themselves to deal with spiritual needs in an undistracted temporary time. The

only exception is for prayer, not fasting or other reasons.

Once the ‘prayer’ is over, the couple must resume their ‘normal life’ otherwise

Satan might tempt with ‘porneia’ temptations, as being in illicit propositions one of them

might fall due to their lack of control.

1 Corinthians 7:5, A View of Paul’s Temporary Sexual Abstinence – 090001
22

SUMMARY AND CONCLUSION

Paul’s message is appealing to a postmodern era, in a fracture of political status, with

religious pluralism, in a tense debate of immigration and attempt to deglobalisation,

with a tyranny of the economic forces against the political settlement and a high

emphasis in recognition and shame in a more fragmented society94. There was no

change in the Edenic model of marriage, but external conditions have to weaken

believer standard and taken far away from the Edenic model. Paul reaffirms the one

man to one woman must devote themselves in a wholly sexual activity within the

Edenic’s boundaries. Prayer (Spiritual peace) is essential but not to stop couples to

enjoy their marital rights. Sexual asceticism or abstinence-only for those Spirit gifted.

94
Thiselton, The First Epistle to the Corinthians, 16.
1 Corinthians 7:5, A View of Paul’s Temporary Sexual Abstinence – 090001
23

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