What does the Bible say about self-discipline?

But of such conflicts I would not now write, but rather of the self-discipline that is necessary if we would carry on successfully the daily strife for holiness and truth. No one will deny that it is essential for holy living and for effective influence for good that a Christian man's natural powers and dispositions should be under perfect self-control.

The word “temperance” in 2 Peter 1:6 means a great deal more than what is usually understood by that term. It is customary to apply the word “temperance” to a habit of moderation in reference to eating and drinking. No doubt it fully involves this, but it involves much more. Indeed, the Greek word used by the inspired apostle may be rendered “self-control.” It gives the idea of one who has self habitually well reined in.

This is a rare and admirable grace, diffusing its hallowed influence over one's entire course, character and conduct. It not only bears directly upon one or two or twenty selfish habits, but upon self in all the length and breadth of that comprehensive and most odious term. Many a one who would look with proud disdain upon a glutton or a drunkard, may himself fail every hour in exhibiting the grace of self-control. True it is that gluttony and drunkenness should be ranked with the very vilest and most demoralizing forms of selfishness. They must be regarded as among the most bitter clusters that grow on that widespread tree. But self is a tree and not a mere branch of a tree or a cluster on a branch, and we should not only judge self when it works, but control it that it may not work.

Finally we come to self-control. This is translated "temperance" in the English Bible, but it really means to have mastery, and the one over which we are to have mastery, is ourselves. I fear that this is a very rare, but very precious fruit. How few there are who truly have mastery over their own bodies, and their own minds and thoughts. Paul could say of himself: "I keep under my body, and lead it away a slave." 1 Cor. 9:27. That is true self-control. Paul had mastery over himself. Let us remember that this is a fruit of the Spirit, and only God's Spirit can give this self-control.

"The silver-haired head is a crown of glory" (v. 31), but only on condition that it is found in the way of righteousness. Otherwise it is only a sign of approaching death and decay. How tragic is the case if this is so! The years of experience evidenced by silver hair should certainly make one slow to anger (v. 32), though some unsaved men never learn to control their temper in spite of the assurance that in doing so, they are "better than the mighty." One who rules his spirit is wiser than a warrior who captures a city. For the latter seeks to control others when he has not learned to control himself.

When we come to verse 24 we can see how the Apostle's thoughts began to expand and take in the whole spirit and character which should mark the servant of the Lord. We are viewed as athletes contending in the games, whether running or fighting. Hence we should be marked by zeal, directness of purpose, and a temperate, self-denying life in all things. The athlete, whether in the Grecian games of two thousand years ago, or in the contests today, is careful not to let his body get the mastery of him. The very opposite. He masters his body, brings it into subjection to a very strict regime, even buffets it with continual exercises. And all this to the winning of a crown that quickly fades. Let us aim at the same things, only of a spiritual sort, that we may be invested in due season with a fadeless crown; for, alternatively, it is possible to ignore these things, and though a very eloquent preacher to others, to be rejected oneself.

Further, he was to be "temperate," an expression much narrowed and so far misapplied in our day. Self-control not in one respect but in all is its real meaning. It is the quality of having every way and expression of feeling, or inclination, checked in the Christian by his sense of God's presence, grace, and fear.

Soberly refers to the inner circle of one's own heart. It simply means with inward self-government — a most comprehensive expression. The grace that saves me teaches me to exercise a holy government over self. I am to govern my thoughts, govern my tongue, govern my temper — govern them, not in order to be saved, but because I am saved. The One who teaches me to exercise this government has saved me before ever He commenced His course of instruction. It is as a saved person that I submit my whole moral being to the wholesome control of my heavenly Teacher. The law could not teach me to govern my nature. It condemns me, root and branch, throws me overboard and leaves me there. Grace follows me, saves me and endows me with a new nature, and seals me with the Holy Spirit so I can exercise myself in self-government.

By Him we have the power practically to mortify within ourselves the very passions in which we once indulged. No force of our own can accomplish this end. Self cannot put self to death; nature cannot mortify nature. “If by the Spirit ye do mortify — put to death — the deeds of the body, ye shall live.” (Rom. 8:13.) Self-indulgence is sin; God's Spirit gives us power over self, and, instead of indulging self, by Him we put to death the motions after the things in which we once delighted.

On the subject of asceticism, any one having an ordinary acquaintance with scripture may see their ignorance of the mind of God, and their perversion of His word. We are exhorted, for example, to "mortify the deeds of the body," but never to mortify the body itself. The body is the Lord's, and to be cared for. "Know ye not," says the apostle, "that your bodies are the members of Christ?" True, they are to be kept under and brought into subjection, but that is the wisest way of caring for the body. (Rom. 8:13, 1 Cor. 6:15, 9:27) Again, the apostle says, "Mortify therefore your members which are upon the earth," and then he states what these are: "fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry." These are the deeds of the body which we are to mortify — to put to death practically; and this on the ground that the flesh was put to death on the cross. "They that are Christ's have crucified the flesh with the affections and lusts," not, observe are crucifying it, or ought to crucify it, but have crucified it. God has put it out of His sight by the cross, and we are to keep it out of sight by self-judgment. The body, on the contrary, has in the New Testament a most important place as the temple of the Holy Ghost, but the tendency of asceticism is to starve the body, and feed the flesh. "Which things have indeed a show of wisdom in will-worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh." (Col. 2:23)

The Fathers seem to have overlooked that asceticism was the offspring of heathen philosophy, and not in any way of divine Christianity, but they never fairly looked into scripture for the mind of God on these subjects. The total ruin of man in the flesh not being understood by them, they vainly thought it might be improved, and were thus led astray in ways innumerable; especially as to the work of Christ, God's judgment of the flesh, the true principle of worship, and the whole path of christian service.

*The tendency of bodily austerities, as shown by the apostle here, instead of being really to subdue and mortify the flesh, is to satisfy and exalt it. We are thus taught a most important truth - the difference between the BODY and the FLESH. The very neglecting and afflicting of the former, and not yielding it any honour or respect, may contribute to the inflation of the latter. The BODY may be sanctified to God, may be nourished and used for God, may glorify God; the FLESH never. The body may be the servant of the spirit; the flesh never, for it is ESSENTIALLY opposed to God. (Rom. 8:7-8.)