THE CHRISTIAN AND SELF-CONTROL

Pastor Rodney A. Gray

The apostle Paul had opportunities to preach the gospel to all kinds of people in all kinds of
circumstances. Many powerful and influential people heard the good news about Jesus for the
first (and perhaps only) time from the lips of Paul. One such notable figure was Felix, the
procurator or governor of the province of Judea at the time of Paul’s arrest in Jerusalem. Paul
was sent to Caesarea, the Roman capital of Judea, to stand trial before Felix there at his official
seat of government. Both the Scriptural accounts and the contemporary history written about
Felix portray him as an exceedingly evil man, unscrupulous and immoral in every way. And yet
Luke records in Acts 24:24 that Felix sent for Paul, his prisoner, “and listened to him as he spoke
about faith in Christ Jesus.” On this occasion, Paul’s preaching took the shape of discoursing,
dialoguing, or discussing. And what was the subject of his discourse as he tried to explain faith in
Christ Jesus? He spoke about righteousness, self-control, and the judgment to come! And of
course the response of Felix is well-known. He was afraid and said, “That’s enough for now!
You may leave. When I find it convenient, I will send for you.” Then there is the additional
remark, “At the same time, he was hoping that Paul would offer him a bribe, so he sent for him
frequently and talked with him.”

What does Paul's encounter with Felix have to do with the subject of self-control? Well, for one
thing, it is clear that Paul made it a part of his message when he spoke about faith in Christ. As a
matter of fact, we may say that it was of the essence of his gospel preaching. This means very
simply that Paul could not preach the gospel without saying something, sooner or later, about
self-control. Faith in Christ Jesus and self-control are inseparably related. Faith in Christ
somehow demands it. The other observation we may make about this exchange between Paul
and Felix is that Felix’s response was very predictable. Anyone who is determined to live under
the rule and influence of evil or the evil one will surely respond this way when he is confronted
with a message that deals with righteousness, self-control and the judgment to come. Human
nature under the controlling influence of sin and evil does not want to hear about self- control.

What is self-control?

“Control” always suggests some form of restraint or regulation. It may involve an authority or
power that is exerted for the purpose of holding down, holding back, or keeping in check. And in
the case of self-control, it is obviously the “self” that is in some sense both the controller and the
controlled at the same time. It is, after all, self...control. Self-control is, therefore, an activity in
which the human personality is engaged to regulate itself. But why is there such an article as
self-control? Why is it called for or needed? Why should it be an issue? What makes it a matter
of concern? Clearly, from the standpoint of biblical revelation, it is because all men have fallen
under the control of other influences and powers that are alien to the human personality as God
designed it. The entrance of evil into the world has brought the human race under the control of
Satan, sin and death. But God is in the business of redeeming people from these destructive
powers. He has sent his Son into the world in order to liberate it from Satan and his occupying
forces. God has set out to restore his image in man, to restore man to his humanity, to make man
a new creation in Christ Jesus. Redeemed people, therefore, are interested in the biblical teaching
about self-control because they understand that it is involved in their redemption as children of
God. Self-control becomes for believing people an issue of spiritual growth, one that touches
virtually every other dimension of spiritual and physical life.

The Bible has much to say in relation to this subject. In the Old Testament, the Book of Proverbs
alone provides a mine of rich and practical instruction. As it expounds the way of wisdom
contrasted with the way of folly, it deals with self-control implemented in all areas of life (4:20-
27; 13:3; 14:29; 16:32; 17:27; 23:1-3; 25:27,28). Clearly, self-control comes down on the side of
wisdom, the way of life agreeable to the will of God. In the New Testament, at least three words
present themselves for consideration. They are different words in the Greek language, each
coming from a separate family of words, but all have something to offer the disciples of Jesus
Christ to instruct them in the way of discipleship. The uses of these words will form the basis of
our study:

The central idea of the first word is “to be awake or sober.” It means to be free from the
influence of intoxicating things. Someone who is awake or sober is in touch with his
surroundings and able to relate to them. His senses are keen and alert so that, rather than being
controlled by circumstances, he is prepared to control them. A familiar example of its use is I
Peter 5:8 - - “Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion
looking for someone to devour.”

The second term is the word we associate with the term “temperance” in the King James
Version. It does imply temperance, but the basic idea has to do with strength or power. People
who are temperate or self-controlled in this sense are not under the control of something that
appeals to the human appetites. Rather, they are exercising power or control over those appetites.
It was this word that appeared in Acts 24 to describe the message Paul preached to Governor
Felix. Paul employed this word when he wrote in I Corinthians 9:25 -- “Everyone who competes
in the games goes into strict training. They do it to get a crown that will not last; but we do it to
get a crown that will last forever.”

The third word belongs to a family of words that suggest the idea of “soundness of mind.”
The words “sober” or “sobriety” or “sober-mindedness” are often associated with it. It denotes an
inner self-government informed by the mind, which overrules the passions and desires. It
includes the idea of sound judgment and means that the person is in his right mind and acting
that way. People who are sober-minded are people who are not being ruled by their emotions. In
Romans 12:3 Paul wrote, “For by the grace given me I say to every one of you: Do not think of
yourself more highly than you ought, but rather think of yourself with sober judgment, in
accordance with the measure of faith God has given you.”

If it is correct to say that the human personality consists in the faculties of intellect, emotion, and
will, along with the resultant capacities for self-consciousness and self-determination, then it
seems that self-control has to be defined in terms of some sort of interplay between the various
aspects of personality. We have observed that, from one point of view, self-control appears to be
an exercise of the will. From another point of view, it is an exercise of the mind or intellect, so
that the Bible can speak of “thinking soberly.” In other words, a person’s thinking process and
his volitional capability seem to be primarily in view when he is called upon to exercise self-
control. It is a function of man as a thinking and willing creature.
But what of man as a feeling creature? How are the emotions involved in the problem of self-
control? The emotions very often are the problem with which self-control has to deal. It is
important to understand what is the nature of “emotion.” The Scriptures recognize that emotions
are sensations we “feel.” We often substitute the word “feelings” in the place of “emotions”
because experience teaches us that we do feel them. The New Testament uses a word that the
King James Version translates “bowels” to describe emotional activity. This is very appropriate
in view of the fact that it is in the vicinity of the internal organs that emotional responses are felt
(consider the phrase, “gut reaction”). Take the example suggested in I John 3: 17: “If anyone has
material possessions and sees his brother in need but has no pity on him (shuts up his bowels
from him), how can the love of God be in him?” The idea is that there is no feeling of pity or
compassion extended to the brother in need. The feeling is there, but it is closed off from ever
getting to the brother.

Whether it is compassion, fear, excitement, anger, happiness, sadness, loneliness, guilt,

embarrassment, shame, depression, sexual desire, sorrow, or frustration, every emotion has
physical overtones, whether good or bad. But at the same time, each one of these emotional
sensations arises from the way we respond to the circumstances of our lives at any given time.
Did we respond to the situation in the right way? Did we try to deal with this person in the way
that the Scriptures counsel us? Then we probably feel a sense of happiness, satisfaction and
contentment because we behaved properly. Did we do the wrong thing? Did we speak and act in
an ungodly manner? Then, chances are, we will experience emotions such as guilt,
embarrassment and sorrow. Have we failed to handle our relationship with someone in the
appropriate way? In our dealings with that person, has our thinking, speaking or behavior, or
perhaps all three, not been as it should be? If not, we feel the consequences of that failure. Do we
feel angry? It is because we have failed to overrule that anger by thinking, speaking and acting in
love. Do we feel improper sexual desire? It is because we have not been thinking, speaking and
acting in love.

It is important to assert again that emotions may be either good or bad. Sometimes it is good to
be afraid. Certainly it is good to be compassionate. It is often the case that anger is
commendable. But the point at issue here seems to be that emotions are there to serve us, but not
control us. There is nothing wrong with a person whose emotions are working well; emotions are
supposed to work well. But there is something wrong when a person is being so dominated by
emotional responses that his willpower and his intellectual capability count for little or nothing.
Self-control is the last item mentioned in Galatians 5:22 and 23 where the fruit of the Spirit is
described. In terms of any lasting and positive change in the human personality, it is in the last
analysis a work of the Holy Spirit. The Spirit-controlled man is the self-controlled man. It is the
Spirit of Christ in us who renews us after the image of him who created us. It is the Spirit’s law
of life in Christ Jesus that makes us free from sin’s law of death. Redeemed people are people
who are enabled by the Spirit of God to begin to be what God intended they should be. They are
people who receive all the commandments of God addressed to their obedience as their guide for
life. They are people who are being continually transformed by the renewing of their minds so
that they may recognize and do the will of God. Self-control for them means having their minds
informed by the revealed will of God so that their will may be more and more conformed to his,
regardless of how they feel about it. It means, when a decision is called for that affects them or
the brothers in any way, instead of asking, “What do my feelings tell me?” they ask, “What may
I learn from the word of God so that I may do the right thing?” The self-controlled person,
therefore, is a person who has a grip on himself and can look at the situation and say, “I
understand what I should be thinking, saying or doing about this and, God helping me by his
grace, I will proceed that way at all costs. “

What happens when we lack self-control?

All kinds of things happen when people do not exercise self-control. Just as a herd of stampeding
cattle, no longer under the control of the drovers, may wildly trample anything in their path, so
we, when we are out of control, may do terrible damage. The consequences are often obvious
and always destructive. Uncontrolled anger may lead to murder. Sexual desire may lead to
sexually immoral relationships. Fear may lead to dishonesty and compromise. Sorrow and
depression may lead to suicide. Practically every form of violence may be attributed to a lack of
self-control. Even emotions that must be considered good and positive may get us into trouble.
Compassion for example, left to itself, may lead us to avoid seeking the good of others because
we know that what we say or do might hurt them or upset them. In a case like this, not only are
we being ruled by our emotions, but we are encouraging them to be ruled by their emotions, too.
It is also possible to become so determined to “feel” happy and upbeat all the time that we refuse
to face the real issues of life and in fact become hypocrites. To be sure, there are countless ways
to identify the results of a lack of self-control.

Christian people, whose lives are given over to the kingdom of heaven and the interests of the
Lord Jesus Christ, want to consider this problem in its larger proportions. That is, we want to see
the big picture. If we are interested in living for the age to come, glorifying God and serving
Christ, what is the definitive answer to our question, What happens when we lack self-control?
What is the problem for us as believers – the basic, fundamental problem? The Bible gives us a
variety of answers to this question, but it gives an answer as good as any in II Peter 1:3-11.
Concisely stated, a lack of self-control makes us ineffective and unproductive in our
knowledge of our Lord Jesus Christ. In this passage, it is clear that the apostle Peter is
summoning his readers to live the life of faith, to live it ever more effectively, ever more
productively. It is a call to spiritual growth in the knowledge of the Lord Jesus Christ. It turns the
spotlight on the importance of godliness. A profession of godliness must be matched with a life
of godliness. The word for “self-control” used here is the second of the three discussed earlier in
our study. It is the one that has special reference to strength or power over one’s appetites. In this
passage Peter makes it one link in the chain of Christian virtues that are all connected to the
anchor of faith. These are virtues that have been supplied to us by the power of God and must be
applied by us. “For if you possess these qualities in increasing measure, they will keep you from
being ineffective and unproductive in your knowledge of our Lord Jesus Christ” (verse 8).

The New International Version conveniently arranges this passage in three paragraphs so that we
may consider it in sections. In verses 3 and 4 the apostle affirms that everything we need for life
and godliness flows to us from the power of God and is secured to us by the promises of God. It
is also stated that life and godliness are possible only through the true knowledge of God,
because this true knowledge of God makes us partakers or participants in the divine nature. This
means that the life of God comes to bear upon us in such a way as to make us “god-like” or, as
we would be more apt to put it, godly. In verses 5-9 it becomes immediately clear that what Peter
is talking about here is faith and its implications for life. He has not specifically labeled it “faith”
in the previous paragraph, but now he does just that. “For this very reason, make every effort to
add to your faith...” That is, in view of the fact that we have become participants in the divine
nature through our knowledge of him, we must adopt the quality of life that is consistent with
that divine nature. One of the qualities in question here is self-control. The possession of this and
other qualities of godliness will keep us from being ineffective and unproductive in our
knowledge of Christ.

This is where we need to pause and reflect upon the implications of what the Scriptures are
saying in connection with our study. Remember our question: What happens when we lack self-
control? The Scriptures are pointing out that lack of self-control (or lack of any of these other
Christian virtues) results in “ineffectiveness” in the life of faith. This is the same word used in
James 2:20, the well-known truth that “faith without works is dead,” or “faith without deeds is
useless.” This is what the apostle Peter is saying: Self-control promotes usefulness; lack of it
makes us ineffective. The word suggests the idea of barrenness, idleness or inactivity. In the
parable of the workers in the vineyard (Matthew 20) the landowner went out and hired men who
had been “standing around, doing nothing.” This is the word used to describe their idleness. The
idea is that, here were some people who were capable of doing useful work, but they were not
doing any work, just standing around. We may liken it to the family car. If it is just sitting there
idling, it is not doing anything worthwhile. If we want it to take us where we need to go, we have
to put it in gear, make it accelerate, steer it and activate all its other functions, because only then
will it become effective and useful to us. Possessing the quality of self-control in increasing
measure will help to keep us from being ineffective Christians.

The other word used in this text, “unproductive,” suggests the idea of not bearing fruit. It is the
word Jesus chose in his parable of the sower and the soils (Matthew 13) to describe the effect of
the “worries of this life and the deceitfulness of wealth...making it unfruitful” (verse 22). Paul
used it in Ephesians 5:11 to characterize the deeds of darkness, calling them “fruitless.” Nothing
comes of them that can in any way promote or sustain life. It is not without purpose that the
Bible likes to discuss the Christian’s character and conduct under the figure of fruit. The notion
of fruit suggests life and growth. A fruit tree that is alive and healthy produces good fruit. There
must be life there for fruit to be produced. But fruit also sustains life, because it is its nature to
provide nourishment for other living beings. The deeds of darkness, indeed the kingdom of
darkness, have nothing in them or about them that supports life; they can only bring death. It is
also important to note that fruit reproduces itself. Apple trees produce apples, but apples produce
apple trees. So in the context of our study, we may say that, while self-control is itself a fruit of
the Spirit in our lives, self-control also promotes the production of still more fruit in our lives.
The opposite is also true. Lack of self-control is not only an indication of unfruitfulness, but it
causes unfruitfulness in other ways. Possessing the quality of self-control in increasing measure
will help to keep us from being unproductive Christians.

Verse 9 articulates the conclusion to which Peter was forced to come as he thought about people
who did not possess these qualities in increasing measure. They have forgotten their identity as
those who have been enabled to escape the corruption in the world in order to participate in the
divine nature. Therefore, he adds the word of admonition (verses 10 and 11) for them to stay the
course originally struck, the only course of life consistent with the true knowledge of God and of
Jesus our Lord. Effectiveness and productiveness in our knowledge of Christ are the way to his
eternal kingdom. Clearly, then, there is a knowledge of the Lord Jesus Christ that is useless and
unproductive. It is to no good purpose when people purport to know the Lord but are of no
service either to the Lord or to anyone else. Theirs is a life, not of discipleship, but of mere lip
service. In the most extreme sense, their lives are fruitless and barren. But in a lesser sense, there
may appear pockets of barrenness and ineffectiveness due to a lack of self-control in certain
areas of life. We are not, after all, assuming that the only two possibilities are the presence or
absence of self-control.

For example, believers may become afflicted with the sin of worry to such a degree that it
paralyzes their thinking and decision-making abilities. They are so concerned about the possible
consequences of any action they may take, that they take no action at all. They are ruled by a fear
of what might follow, or of what people might think of them, so they simply refuse to deal with
problems that require thought and judgment. Related to this, we may hear them attempting to
justify their position with statements that are more emotional than thoughtful, heavy on
“impressions” and “feelings” but short on Scripture. Here is where the emotions need to be
brought up short to make room for some “sober thinking.” Going with impressions and feelings,
fears and worries, that are not informed and directed by the word of God, can only result in
ineffectiveness and unproductiveness as far as the interests of the kingdom of God are concerned.

Lack of self-control is counter-productive in the relationships of Christians in all sorts of ways.

There are obvious implications with reference to such things as lust and anger when self-control
is lacking. But there are more subtle ramifications when such things as envy or resentment are
the problem. Sometimes the entire relationship between two people can be based upon
suspicions or impression rather than facts and plain speaking. It is possible that a feeling of envy
or resentment has gained the upper hand so that one person simply refuses to accept the other at
face value. He places his own interpretations on everything his fellow believer says and does,
based merely on his own feelings about him. He just doesn’t “feel right” about that person.
Again, here is a case where self-control is needed in much greater measure. This person must
trace his bad feelings to his bad thinking and acting, reel in his impressions, and start loving his
brother after the manner of I Corinthians 13. Then he will become more effective and productive
in his knowledge of Christ.

Every commandment addressed to new covenant believers is a commandment related to self-

control. Remaining sin, those pockets of rebellion still with us, opposes the idea of being
naturally godly. We must work at it. Whether it is loving the brother, praying, studying, learning,
teaching, sharing, worshipping, growing, witnessing, building up the body, making decisions, or
whatever it may be, we spin our wheels to the extent that self-control is lacking in our lives. Self-
control is effective. Self-control is productive. Self-control bears fruit. It does not allow us to
think that the affairs of God’s kingdom will somehow take care of themselves, that our spiritual
growth will just happen of its own accord, and that if things don’t work out there is no particular
reason for it. Self-control crowds out all sorts of counter-productive ideas, attitudes and
influences. It engages the human personality, enlivened by the Spirit of the living God, to
become an effective and productive image bearer in the kingdom of God.

In what areas do we need self-control?

In the course of our study we have been forced to think about this question in various ways. The
general answer is, of course, that we need to practice self-control in all areas of life. We do not
want to conceive of this as something external to ourselves that may be added to our lives as an
accessory. Rather, we want to realize that self-control is part of the standard equipment supplied
to us by the power of God and which we are now responsible to apply in our daily walk and
growth. For regenerate people in whom the Spirit dwells, self-control is a “grace” to be
cultivated and developed. It is not something we merely think about, talk about and, having
decided the cost, make up our minds about whether we want to add it to the furniture of our
lives. Therefore, it is probably not sufficient to cover our question with a blanket answer, but
better to listen to the Scriptures as they address the question. Surely they have something to say
to us about the necessity of self-control and why it is important to every believer in the Lord
Jesus Christ.

Self-control is needed in our thought life (Philippians 4:8). While this text admittedly does not
use the word “self-control,” it cannot possibly escape our notice that what Paul is asking for here
requires an enormous exertion of self-control in terms of regulating our thoughts.

“Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure,
whatever is lovely, whatever is admirable- - if anything is excellent or praiseworthy - - think
about such things.”

We need only compare this list of things to think about with the idleness and vanity of so much
of what we think about in order to realize how important Paul’s counsel is to us, and how
indispensable is the exercise of self-control in our thoughts.

It is probably fair to say that Christians do not exercise self-control in our thoughts nearly as
much as we should. And yet the importance of it cannot be overstated. Many of our problems are
due to the fact that we are not thinking about the right things. Paul suggests as much in this text
when he links his “think list” to the series of admonitions in the preceding paragraph. There is
the exhortation to rejoice in the Lord always; the directive against worry or anxiety; the
affirmation about the peace of God guarding the heart and mind in Christ Jesus. How does all of
this happen in real experience? How is it possible to rejoice under all circumstances? How can
we overcome the sin of worry? How does the heart and mind know the peace of God which
transcends all understanding? A large part of the answer to these questions is given us in Paul’s
guidelines for our thought life. And following guidelines for our thought life requires self-
control. Self-control is needed just as much here as it is in our prayer life (verse 6) and in the
activity of giving attention to sound teaching (verse 9). These matters attended to properly will
result in peace rather than worry ruling in our hearts.

Let us briefly consider the categories in this list of things to think about. Believers’ thoughts
should be centered around:

Whatever is true -- as opposed to false; what is agreeable to God; what expresses reality, the way
things really are.
Whatever is noble -- honorable or dignified; that which commands respect.
Whatever is right -- righteous or just; right in God’s estimation.

Whatever is pure -- chaste or holy; free from defilement.

Whatever is lovely -- pleasing or delightful; that which may be admired.

Whatever is admirable -- appealing; things that create a good impression.

The summary clause – “if anything is excellent or praiseworthy” - captures the essence of what
Paul is getting at here. He does not intend to provide us with a complete list of specific subjects,
but only with categories or kinds of things to think about. There are enough qualifications
outlined to give us sufficient guidance about the thoughts that should fill our minds and hearts.
Remember, it is “think about such things,” i.e., things like these. It is clear, then, that if we are
having trouble in our thought life, there is something we can do about it. We can and must train
ourselves to replace bad thoughts with good thoughts; useless thoughts with useful thoughts;
jealous thoughts with loving thoughts; selfish thoughts with giving thoughts; angry thoughts with
compassionate thoughts; critical thoughts with complimentary thoughts; prideful thoughts with
self-examining thoughts, etc. Is your thought life seemingly out of control? Prepare a list of
things to think about, things that fall into the categories outlined above. With a measure of self-
control, unprofitable thought patterns can be replaced and overcome with patterns that are
excellent and praiseworthy.

Self-control is needed in our speech (James 3:2-12). Here is the classic passage dealing with
the tongue. It is teaching that confronts us head-on with the necessity of self-control with
reference to how we use our organs of speech. In verses 2-6 James stresses the importance of
controlling the tongue by pointing out that, as a rule, people who can do that show that they are
gaining the mastery over their whole life. The tongue exerts tremendous influence, as illustrated
by the imagery of the bit and the horse, the rudder and the ship, and the spark and the forest. If
you can control the little things, you can thereby control the bigger things. This is not to suggest
that controlling the tongue is easy, however, a point that James is quick to clarify in verses 6-8.
We are talking about overcoming a natural bent toward evil here, an evil more difficult to subdue
than the wildest animals. And yet it must be a matter of concern to all the people of God in view
of our recognition of the fact that we belong to God and are accountable to him in every way.
Here James uses the illustrations of the vine/tree and spring/fountain to teach us that the same
instrument was not intended to be used to praise God and curse men (verses 9-12).

All of this is doubtless important for the subject of self-control. The teaching of James highlights
the necessity of exerting ourselves in the direction of harnessing our speech. It is indicative of
spiritual growth when we demonstrate the ability to do this. Claims to spiritual maturity mean
nothing in the face of an uncontrolled tongue. This is certainly the burden of the last couple of
paragraphs in Ephesians 4, a chapter which deals with spiritual development. Speaking the truth
in love, putting off falsehood, speaking truthfully to the neighbor, not letting unwholesome talk
come out of the mouth -- these are all characteristics of self-controlled speech.

Self-control is needed in our body (I Corinthians 9:24-27). Here is where we find the
expression “strict training” referred to above as a good translation of the second of our three
words for self-control. It is the same word used in II Peter 1:6. But in this setting, Paul is
speaking specifically about his body, a body that would hinder him from fulfilling his ministry
unless he kept it under control. He did not want to become enslaved to his body; he wanted his
body to serve him. Therefore, self-control is needed with reference to the functions, activities,
needs, and interests of the body.

In the larger setting of chapters 8 and 9, as well as chapter 10, the subject of the Christian’s
liberty is in view. The issue of immediate concern to Paul’s readers in Corinth had to do with
their relationship to idol worship and the eating of food associated with it. Paul asserts that Christ
has set his people free from all forms of bondage in order to live under his lordship alone.
Therefore, Christians ought to recognize that an idol is nothing, there is no god except the true
God who made the earth and everything in it, and that food is not a factor in determining our
relationship to him. However, Paul insists at the same time that there are other considerations in
the actual working out of the believer’s freedom in Christ. There is such a thing as self-denial. In
the apostle Paul’s experience it became advisable for him to deny himself certain legitimate
rights in order to more effectively serve Christ in his particular circumstances. He gave up the
privilege of marriage, the use of certain foods, and the right to receive his living from preaching
the gospel. He was willing to become all things to all men in order to win them to Christ. For
Paul, the focal point of self-denial came down to an ongoing exercise of self-control over
legitimate bodily concerns. He saw the imagery of the athlete as a metaphor to teach the
importance of self-control. Just as the athlete denies himself what are in themselves legitimate
things so that he may put forth his best effort in the games, so he as a servant of Christ refused to
give in to his body’s cries and complaints so that he may concentrate better on his calling.

How may we develop self-contro1?

Once again, we are dealing with a question here which, like all aspects of our subject, cannot be
approached with simplistic answers or pre-packaged techniques. Everyone should understand
that the whole problem, at least as far as this study is concerned, is that we lack self-control, and
that for that very reason we cannot pretend it can be produced by some sort of magical
incantation. Psychological wizardry is of no use to the disciple of Jesus Christ, because his
interest centers on seeing changes take place in his life that will make him more like his Master.
It is easy for Christians to surrender to the temptation to accept the wisdom and counsel of men
when it comes to a question like this: How may we develop self-control? After all, if there is one
thing that the human race can claim in its favor, it is the ability to identify and solve problems!
Trouble-shooters and quality control experts are everywhere, including the Christian community.
Popular Bible teachers, writers, and theologians have become the “fix-it men” (and women) of
20th century Christianity. Countless books and seminars promise to revolutionize your life, offer
answers to today’s questions, and turn you into a radiant and vibrant Christian with new direction
and purpose in your life. But it can be both dangerous and discouraging to treat the Christian life
as if it were a complex of components on a circuit board that is easily repaired by those few
experts who understand the technology. We need to be reminded that God’s divine power has
given us everything we need for life and godliness, through our knowledge of him who called us.
According to the Scriptures, God has given us the resources already in the very act of calling us
to himself. He has given us the Holy Spirit and spiritual life. He has revealed his mind and will
to us in Christ and the Scriptures. He has given us the benefit of the church, with all its
relationships, ordinances, and ministries. He has given us spiritual gifts and gifted people. And,
by his grace, he has given us faith, love, and hope.

It is to these last three resources that we want to direct our attention, primarily because they bring
us into the arena of what grace enables us to do. Faith, love and hope are not activities that God
does for us, but activities in which we ourselves must be personally engaged. Consider these in
connection with our question, How may we develop self-control? The apostle Paul was doing so
when he wrote I Thessalonians 5:8 -- “But since we belong to the day, let us be self-controlled,
putting on faith and love as a breastplate, and the hope of salvation as a helmet.” Faith, love and
hope have applications to the development of self-control. Putting on faith and love as a
breastplate, and the hope of salvation as a helmet, in some way accompany, or are associated
with, becoming a self-controlled person. In the construction of this text, the idea is that faith,
love and hope are subservient to self-control; they are the means to the end. The putting on of
faith, love, and hope, in other words, should result in a greater degree of self-control. How may
we develop self-control? The answer is, by putting on faith and love as a breastplate, and the
hope of salvation as a helmet.

The great contrast with which Paul is working in this passage is the contrast between day and
night, or light and darkness. His teaching is that, since Christians have been delivered from the
realm of darkness, they should behave as children of the light. Their whole manner of life should
demonstrate that they are light-and-day-oriented people, people who are devoted to activities
associated with the light of day. Night and darkness suggest that which is past, the old order of
things, the old way of life. Day and light represent what is new, what has been long awaited and
has finally come. Paul treats this contrast in a similar way in Romans 13:11-14. In that text he
connects the idea of the “day” with “the present time,” and “the hour” that has already come for
us to wake up from slumber. The deeds of darkness must be put aside, and the armor of light
must now be put on. The long night of sin and all its consequences, evil and its reigning power, is
having to give way to the light of day that has dawned with the coming of the Lord Jesus Christ.
And all of this calls for appropriate responses in the lives of believing people.

Notice that in both of these Scriptures Paul employs the metaphor of armor or weapons. Warfare
was one of his favorite ways of describing the Christian life. In this case it is putting on faith and
love as a breastplate, and the hope of salvation as a helmet. The principle suggested by this kind
of language is that believers should not expect to “be carried to the skies on flowery beds of
ease” (Isaac Watts). Putting on the Lord Jesus Christ enlists you as a soldier of the cross,
committed to wage spiritual combat against every form of evil. The weapons of this warfare are
spiritual, such as faith, love and hope, and they alone are suited for the conflict. But they must be
taken up and put on daily if they are to be employed for any good use. In our text, the apostle
Paul is saying that this act of “putting on” must become characteristic and habitual. It is not
merely something we did at one point in the past so that we may forget about it now. No, we
must think of our life as believers in terms of one great, all-comprehensive policy of putting on
faith, love and hope.

In his introduction to this Thessalonian epistle, Paul had already referred to these three graces
when he commented on the spiritual vitality of the Thessalonian church. In 1:3 he wrote, “We
continually remember before our God and Father your work produced by faith, your labor
prompted by love, and your endurance inspired by hope in our Lord Jesus Christ.” This is an
extremely helpful translation of the text by the N. I. V., because it clearly shows the intended
meaning. Faith, love and hope are active and are recognized by their activity. Faith without
works, we understand, is useless. Love must be expressed by way of giving of oneself for
another. And hope is commonly associated with endurance or perseverance in spite of adverse
circumstances. The use of these graces, or the implementation of them, produces the by-product
of self-control. If we would apply ourselves to the development and exercise of faith, love and
hope, with all of the work, labor and endurance that are involved, we would surely realize a
greater degree of self-control in our lives.

We must now try to understand just how it is that these things are related to each other and how
this process takes shape. How does the putting on of faith, love, and hope develop self-control?
Of course it needs to be pointed out immediately here that this is not an abstract problem with
which we are dealing. We do not have problems with the concept of self-control, or with self-
control in general. Our problems are specific and concrete; we have need of self-control in
specific ways. Therefore, it is no good simply deciding that we are going to work on our self-
control. Rather, we need to work on self-control with reference to particular areas of need.
Perhaps you are plagued by fear, and you need to discipline yourself to overcome that. Possibly
it is anger that gets out of hand. You might be depressed or ridden with guilt, in which case self-
control is needed in these areas. Maybe you are lazy, or addicted to food, drink, television, or
novels. Whatever the case may be, we must think of the application of these matters in specific
ways.

Let us take, as a working example, the problem of controlling our speech. How may we develop
self-control in our speech? What is involved in putting on faith and love as a breastplate, and the
hope of salvation as a helmet, when it comes to the use of the tongue? First of all, we must treat
this as something that calls for a faith that works. We need to see it as having everything to do
with the life of faith. Through the instrumentality of faith we came to rely on Jesus Christ alone
for full and final salvation. Faith has made us his disciples, people who want to reflect the
character of our Lord in every way. As regards our speech, we are committed to speaking the
truth in love at all times and under all circumstances. The Lord Jesus was never willing to give
up either truth or love. Recognizing his example, we must realize that, to the extent that we give
up either truth or love in our speech, we are acting inconsistently with our calling. We need to
constantly remind ourselves, or ask someone else to remind us, that the pattern of our speech
does not meet the requirements of Christian discipleship. We might ask ourselves, “Is this an
expression of faith? Will I be known by this as a follower of the Lord Jesus Christ?”

Second, there is the labor of love. Understanding as we do that love is expressed (as God
expressed it) by giving of ourselves for the good of others, we might ask ourselves, “What good
am I doing by my patterns of speech? We must daily apply ourselves to the task of fulfilling the
demands of the new commandment (John 13:34). All too often we are looking for some
spectacular way of doing that, involving large sums of money or some other tangible proof of our
activity. But what about loving one another, as Christ has loved us, in the way that we talk to
each other? We must get over the idea that this sort of thing just naturally happens as the
inevitable fallout of our conversion to Christ. In one sense it is certainly true that a changed heart
will result in a changed life. But on the other hand, it is the person himself who is responsible to
put on new habits that are consistent with the new life in Christ. This is why Paul could speak of
the labor prompted by love, because labor it is. Is our speech intended to encourage, build up,
promote good, instruct in truth, and overcome evil? If we would be self-controlled in our speech,
we must put on love as a breastplate.

Finally, we must put on the hope of salvation as a helmet, that hope which inspires
endurance. It is easy to give up, and more often than not this is the reason we fail. But the
helmet of hope should keep us from giving up. Hope looks forward in trust and confidence as it
regards the fullness and finality of salvation. It keeps us thinking and going in the right direction.
Hope keeps reminding us that we are people of the day who have put on the armor of light. What
is the hope of the believer? It is the confident expectation that we will be renewed people who
will inherit a renewed heaven and earth by virtue of our union with Jesus Christ. We expect that
all evil, both within us and around us, will be eradicated. In our speech, we want to demonstrate
that we are people who have this hope.

What are some benefits of self-control?

It goes without saying that the development of self-control is a good thing to do, and one that
yields positive results. Self-control always makes good things happen. If it is something that the
Scriptures strongly advocate for our lives, then we can be sure that it will be good for us, good
for others around us, and will honor God in the end. We have already considered some of the
benefits of self-control in connection with other parts of this study. In this section, several are
identified in the terms which the Scriptures use to describe them, in order to help us focus on
them in a positive way.

First, self-control helps to keep us from being ineffective and unproductive in our
knowledge of the Lord Jesus Christ. In other words, self-control promotes effectiveness and
productivity in spiritual things. The discussion above dealing with I Peter 1 3-11 should be
consulted here. About all that need be added to that is to simply state it positively that self-
control increases our usefulness and fruitfulness in the kingdom of God.

In the second place, self-control helps to qualify us for the crown. Here we are simply
alluding to the discussion of I Corinthians 9: 24-27 concerning the need of exercising self-control
over the body. Again, it would be helpful to refer to that section above. Notice that the idea of the
crown or the prize is very prominent there in Paul’s thinking. It is the finish line that is in view,
where the reward awaits the runner. This is not a passage in which the question of whether one
can lose his salvation is in view. Rather, it has to do with believers anticipating rewards after a
life of faithful discipleship. And the point is that self-control and its continuing development are
matters of intense interest to those who expect to receive their rewards in the age to come. They,
like Paul, exercise self-control in order that, having preached to others, they will not be
disqualified for the prize. We cannot expect our Lord to reward or commend negligence of duty,
carelessness about our spiritual development, or indulgence of the flesh.

In the third place, self-control helps promote good stewardship of our gifts. Here is an aspect
of this subject which we have not specifically considered, although it is directly involved in the
context of Romans 12:3 (see above). Sober-mindedness is required in order to evaluate our gifts.
“Think of yourself with sober judgment, in accordance with the measure of faith God has given
you.” Something similar must be intended by Paul’s counsel to Timothy:

“For this reason I remind you to fan into flame the gift of God, which is in you through the
laying on of my hands. For God did not give us a spirit of timidity, but a spirit of power, of love
and of self-discipline” (II Timothy 1:6,7).

Without debating whether the “spirit” in question here is the Holy Spirit or Timothy’s spirit, in
any case we can say that it was a God-given spirit. It appears that Timothy may have been prone
to timidity in the face of criticism or opposition, resulting in a less than forthright testimony for
Christ. Paul is simply pointing out that this timidity is not of God, and that Timothy needed to
apply what God had supplied to him if he wanted to be effective and productive in his ministry.
In the Romans passage above, the identification and use of gifts is the outgrowth of self-
controlled judgment. Perhaps we may conclude that our seeming inability to minister to others
has something to do with a lack of self-control on our part as we perceive our gifts and ourselves.
Self-control means not thinking of ourselves more highly than we ought to think. Having a sober
and sane view of ourselves will enable us to make the best use of our gifts for the good of others.

A fourth benefit of self-control is that it helps us to distinguish good from evil. This is the
sense of Hebrews 5:14: “But solid food is for the mature, who by constant use have trained
themselves to distinguish good from evil.” The key word here is the word from which we get
“gymnasium” or “gymnastics. “ While it is not one of the three we considered above, it is very
expressive of the idea of self-control. The whole process of training for something requires an
enormous amount of self-discipline. In the case of what is in view in this text, it is training that
has to do with “the teaching about righteousness.” The idea is that ability is developed to
discriminate between good and evil by means of grappling with solid food. The mature are those
who have accustomed themselves to dealing with things that are beyond the elementary truths of
God’s word. And because they have trained themselves in this way (exercised self-control by
facing up to things that were difficult to understand), they have become more skilled in
distinguishing good from evil.

In the fifth place, self-control helps to promote holiness and godliness. This is really the sum
and substance of everything. This is the great aim of the Christian. It is not important to discuss
the difference between holiness and godliness, except to say that, while holiness has more to do
with separateness from sin, godliness has to do with closeness to God. Paul admonished
Timothy, “train yourself to be godly” (I Timothy 4:7). Again we have the same word that is used
in Hebrews 5:14. Timothy is not only being urged to apply the principle of self-control with a
view to godliness, but he is also being served notice that self-control will result in godliness. We
are reminded again that God has ordained both the ends and the means to the ends. Consider
also I Peter 1:13-16:

“Therefore, prepare your minds for action; be self-controlled; set your hope fully on the grace to
be given you when Jesus Christ is revealed. As obedient children, do not conform to the evil
desires you had when you lived in ignorance. But just as he who called you is holy, so be holy in
all you do; for it is written: Be holy, because I am holy.”
Clearly there is a relationship between self-control and the holiness of life which God requires of
us. There is a whole world out there, a world of every conceivable kind of evil, a world in which
we have to live, and a world in which God expects us to be holy people. It is hard to exercise
self-control. Yet we must continually remind ourselves that it is infinitely more difficult to live a
holy life in this present evil world without self-control. True holiness leads to true happiness,
because holiness means freedom from the enslavement of sin and evil. The way to happiness is
the way of self-control.

October, 1985