What is the meaning of mutual consent in 1 Corinthians 7:5?

"But concerning the things of which ye write to me, [it is] good for a man not to touch a woman; but on account of fornications, let each have his own wife, and each have her own husband. To the wife let the husband render his due, and likewise also the wife to the husband. The wife has not authority over her own body, but the husband; and likewise also the husband has not authority over his own body, but the wife. Defraud not one another, unless by consent for a time, that ye may have leisure for prayer, and again be together, that Satan tempt you not because of your incontinency." (Ver. 1-5.)

When Adam was made, Jehovah said, It is not good that the man should be alone: I will make him a help meet for him. And so He builded the woman out of the man. They were to be, and were, one flesh. The apostle was the last man to weaken the order of nature. It was he who still later wrote to the Hebrews, Let marriage be every way honourable, and the bed undefiled. Here he in no way contradicts it or differs. He is in full unison with his Master (in Matthew 19 and Mark 10) who vindicated God's original institution from creation for man in the flesh, whatever the law might allow in view of the hardness of men's hearts, though he maintained the superior excellence of the unmarried state, where there was power to be undividedly for the Lord and His things. But it is not so with every saint. All cannot receive it, but those to whom it has been given. If any one is able, let him receive it: if he boast, he is in danger of dishonouring the Lord more than those he despises. The Lord and His apostle both caution souls. Grace may call and strengthen to live above what is not only lawful but honourable every way; and surely, if kept thus in lowliness, the former is the better portion.

But there are snares through nature as it is; and nowhere was there reason to fear more from the habits and associations of the place than at Corinth. Heathenism in some cases consecrated fornication. Because of the licentious ways, there and then of the commonest occurrence but at all times a danger, let each have his own wife, and each have her own husband. Mutual consideration to the last degree becomes both in a relationship where they that were two are no longer so but one. Grace, if it lift above nature in certain cases for the Lord's glory, enforces the honour and duties of those who are in a natural relationship. It is the sure mark of the enemy, where grace is perverted to put contempt on the least or lowest ordering of God. If we are in the relationship, we are bound to be true to its claims. Hence the husband was to pay her due to the wife, and in like manner the wife to the husband. The married estate is inconsistent with independence of each other in all that pertains to it. The wife has not authority over her own body, but the husband; and in like manner also the husband has not authority over his own body, but the wife. Hence they were not to defraud or wrongfully deprive one another, unless by consent for a time, that they might be free for prayer and again be together, lest Satan should tempt them for their incontinency. The law made nothing perfect. Christ vindicated God's mind and will as to the first man, but Himself was the manifestation of God in man. So does the apostle speak of marriage in words far above the thoughts and ways of Israel. What is first was never so fully stated before; but grace, as ever, presents a better thing.

1 Corinthians 7. The apostle proceeds by answering a question in connection with the subject he had been treating — the will of God with regard to the relationship between man and woman. They do well who remain outside this relationship in order to walk with the Lord according to the Spirit, and not to yield in anything to their nature. God had instituted marriage — woe to him who should speak ill of it! but sin has come in, and all that is of nature, of the creature, is marred. God has introduced a power altogether above and outside nature — that of the Spirit. To walk according to that power is the best thing; it is to walk outside the sphere in which sin acts. But it is rare; and positive sins are for the most part the effect of standing apart from that which God has ordained according to nature. In general then for this reason, every man should have his own wife: and the union once formed, he had no longer power over himself. As to the body, the husband belonged to his wife, the wife to her husband. If, by mutual consent, they separated for awhile that they might give themselves to prayer and to spiritual exercises, the bond was to be immediately acknowledged again, lest the heart, not governing itself, should give Satan occasion to come in and distress the soul, and destroy its confidence in God and in His love — lest he should tempt by distressing doubts (it is for, not by incontinency) a heart that aimed at too much, and failed in it.

It is evident from the first verse that the Corinthians had inquired of the Apostle about marriage and the relationship of man and woman. It was an important question in a city of the character of Corinth, so full of immorality. This chapter answers their question and gives instructions concerning the unmarried and those who are joined together in marriage. "It is good for man not to touch a woman" has been used as sanctioning celibacy and discrediting the marriage union. Such is not the case. The unmarried state has for the Christian, who is fully devoted to the Lord, certain spiritual advantages. "He that is unmarried careth for the things that belong to the Lord, how he may please the Lord" (Verse 32). Compare this also with the words of our Lord in Matthew 19:4-12. The Apostle Paul was unmarried (verse 8) and denied himself the lawful privilege of having a wife (9:5) to be free in all things to serve the Lord. But there were great dangers, especially in heathen Corinth, where fornication was religiously sanctioned. Therefore the Apostle enjoins them that every man should have his own wife and every woman have her own husband. And in this relationship, fully approved by the Lord both must be true to its natural claims. As to the body, the husband belongs to the wife and the wife to the husband. They are not to defraud each other. However, by mutual consent they may be apart for a season to give themselves unto prayer. And this he wrote not as a command, but as a permission. "The Apostle gives his thoughts and judgment as a spiritual man, his mind animated and guided by the Spirit, and contrasts it with inspiration and what the Lord said."

Verses 3 to 5 would insist that, when married, both wife and husband are responsible to show full consideration of each other according to the proper character of the marriage bond. They are one flesh, and neither the husband alone, nor the wife alone, has power in reference to his own or her own body, to bear fruit. They are united, and must not ignore this sacred relationship. By consent they could be apart for a time, to give themselves to fasting and prayer, and no doubt this could be greatly used of God in blessing; but it was generally not to be too long protracted, for Satan is ever ready to take advantage of such things. Proper consideration of each other is the important matter, and no defrauding of one another of his or her proper rights in the marriage relationship.

Verse 3 and 5 would insist that, when married, both wife and husband are responsible to show full consideration of each other according to the proper character of the marriage bond. They are one flesh, and neither the husband alone, nor the wife alone, has power in reference to his own or her own body, to bear fruit. They are united, and must not ignore this sacred relationship. By consent they could be apart for a time, to give themselves to fasting and prayer, and no doubt this could be greatly used of God in blessing; but it was generally not to be too long protracted, for Satan is ever ready to take advantage of such things. Proper consideration of each other is the important matter, and no defrauding of one another of his or her proper rights in the marriage relationship.

Clearly then, for the believer the normal thing is that marriage should take place, and all its duties and responsibilities be observed. It is contemplated in verse 5 that husband and wife may separate for a season, in order more fully to be at the Lord's disposal, but that is to be done mutually, and with prayer, lest the adversary should gain any advantage by it.

At the beginning of 1 Corinthians 7 we find Paul considering the relationship of husband and wife. He indicates that the natural desires associated with marriage are not to be lightly denied, except in connection with burdens and exercises where both need to be involved in prayer and fasting. The husband and wife consent for a time to refrain from a physical relationship, in order that they might give themselves wholly to determined prayer. Even necessary food is forgone in order that prayer may be made without distraction. This shows what a powerful activity prayer is when seeking to gain the resources available from God.

At the beginning of 1 Corinthians 7 we find Paul considering the relationship of husband and wife. He indicates that the natural desires associated with marriage are not to be lightly denied, except in connection with burdens and exercises where both need to be involved in prayer and fasting. The husband and wife consent for a time to refrain from a physical relationship, in order that they might give themselves wholly to determined prayer. Even necessary food is forgone in order that prayer may be made without distraction. This shows what a powerful activity prayer is when seeking to gain the resources available from God.

On the verses immediately following (3-5) little need be said. They stand in their plainness as a specimen of the perfection of spiritual wisdom and discretion. Let not God be mocked in any of His ordinances. If His children marry, let the marriage be in deed, and not in form only, and in name. Let Satan also be remembered as the disturber of God's saints in all which He allows. If, therefore, married Christians see it good to part awhile, that they may seek God more diligently in persevering and abundant prayer,2 and for some positive spiritual end, let it be only for awhile. Let such exceptions be broadly distinguished from the rule. Let them come together again, lest, through a lengthened estrangement from the habits of wedlock, opportunity be given to the father of lies to infuse doubts into the mind of either as to the sanctity of that which God ordains.3 In marriage, continence is not a virtue, but may easily become a snare.

But concerning the things of which ye wrote [to me], [it is] good for a man not to touch a woman, 2 but on account of fornications let each have his own wife, and each have her own husband. 3 To the wife let the husband render her due, and likewise also the wife to the husband. 4 The wife has not authority over her own body, but the husband; and likewise also the husband has not authority over his own body, but the wife. 5 Defraud not one another, unless by consent for a time, that ye may have leisure for prayer and again be together, that Satan tempt you not because of your incontinency. 6 But this I say by way of permission, not by way of command. 7 Now I desire all men to be even as myself; but each has his own gift of God, one this way, and another that.