Enkrateia, derived from the Greek words “en” (in) and “kratos” (power), translates to having control over oneself or self-mastery. In the New Testament, it signifies self-control and temperance, essential virtues for Christian living. This concept is foundational for leading a life that aligns with Christian values and teachings.

We must combat weakness of will. We need to use all the teachings God has provided us. We have to pray for the strength of self-mastery. It involves controlling one’s thoughts and actions. The practice is so much more difficult than the theory, but it’s not impossible.

Biblical References

Galatians 5:23

In Galatians 5:23, enkrateia is listed as one of the fruits of the Spirit. This passage underscores the importance of self-control as a vital Christian virtue. The fruit of the Spirit represents the visible attributes of a Christian’s life, empowered by the Holy Spirit. Enkrateia, in this context, is not just about personal restraint but about a life transformed by spiritual discipline.

1 Corinthians 9:25

Paul, in 1 Corinthians 9:25, emphasizes the importance of self-control by likening it to an athlete’s discipline in training. Just as athletes exercise strict self-control to achieve physical mastery, Christians are called to exercise spiritual self-control to attain a life that honors God. This analogy highlights the effort and dedication required to develop enkrateia.

2 Peter 1:6

2 Peter 1:6 mentions enkrateia as a quality to be added to knowledge, indicating its role in spiritual growth. This verse suggests that self-control is not an isolated virtue but part of a broader framework of Christian virtues that contribute to a well-rounded spiritual maturity.

Theological Implications

Enkrateia in the New Testament is not just about restraint but involves active discipline and the pursuit of holiness. The virtue is closely tied to the idea of living a life that honors God, controlling one’s desires and impulses to align with divine will. This theological perspective frames self-control as a proactive and ongoing process essential for spiritual growth and maturity.

Philosophical Roots and Interpretations

Origins and Early Usage

The concept of enkrateia was first used in the context of self-control by Socrates’ students: Isocrates, Xenophon, and Plato. In ancient Greek philosophy, enkrateia was considered foundational to achieving eudaimonia, or the highest good. This early philosophical backdrop provides a rich context for understanding the development of the concept in Christian thought.

Xenophon’s Perspective

Xenophon regarded enkrateia as the foundation of all virtues, essential for achieving eudaimonia. He linked it to other virtues like sophrosyne (temperance) and epimeleia (care), suggesting that self-control is integral to a virtuous and balanced life.

Aristotle’s Interpretation

Aristotle positioned enkrateia as the opposite of akrasia (lack of self-control). He saw it as part of sophrosyne, focusing on controlling bodily pleasures and physical desires. Aristotle’s interpretation emphasizes the role of rationality and discipline in achieving self-mastery.

Plato’s Approach

While Plato did not explicitly use the term enkrateia in his earlier dialogues, his theory of the soul’s constitution suggests enkrateia as central to the human soul. Contemporary research connects enkrateia with the partition of the soul in Plato’s Gorgias, where he discusses the importance of harmonizing the rational, spirited, and appetitive parts of the soul.

Modern Scholarly Discussions

Philosophical Debates

Ongoing discussions explore the connections between enkrateia and the partition of the soul in Plato’s works. Scholars also continue to research the Aristotelian character types of akrasia and enkrateia, examining their relevance in contemporary philosophical and ethical frameworks.

Contemporary Analyses

Modern scholars analyze enkrateia in relation to current philosophical ideas and ethical frameworks. They investigate its relevance in discussions on virtue ethics and moral psychology, highlighting the enduring significance of self-control in various aspects of human life and society.

Summary

Enkrateia represents a fundamental concept in ancient Greek philosophy and Christian theology, emphasizing self-control and mastery over one’s passions. Its influence spans from classical philosophical discussions to biblical teachings, continuing to be a subject of scholarly interest in modern times. Understanding enkrateia helps in comprehending the broader framework of virtues essential for a disciplined and spiritually enriched life.

1 Corinthians 9:27

In the New Testament, the most common Greek word for self-control (temperance, KJV) is enkrateia. Its root meaning is “power over oneself” or “self-mastery.” Self-control, in its widest sense, is mastery over our passions. It is the virtue that holds our appetites in check, controlling our rational will or regulating our conduct without being unduly swayed by sensuous desires. Moderation is a key element in self-control.

Galatians 5:23

In Galatians 5:23, “self-control” (temperance, KJV) is the translation of the Greek word enkrateia, which means “possessing power, strong, having mastery or possession of, continent, self-controlled” (Kenneth S. Wuest, Word Studies in the Greek New Testament, “Galatians,” p. 160). Vincent’s Word Studies of the New Testament adds that it means “holding in hand the passions and desires” (vol. IV, p. 168). The word thus refers to the mastery of one’s desires and impulses and does not in itself refer to the control of any specific desire or impulse. If a particular desire or impulse is meant, the context will indicate it.

Self-Control in the Bible

Self-control is comprehensive in practical application to life, but the Bible does not use the word extensively. It is implied, however, in many exhortations to obedience, submission, and sinless living. The noun form is used only three times, the verb form twice (1 Corinthians 7:9; 9:25), and the adjective form once (Titus 1:8). The negative form of the adjective is used three times. In 2 Timothy 3:3, it is translated “without self-control [incontinent, KJV]”; in Matthew 23:25, “self-indulgent [excess, KJV]”; and in 1 Corinthians 7:5, “lack of self-control [incontinency, KJV].”

Another Greek word, nephalios, has the same general meaning, but it generally covers a more specific area of self-control. It is often translated as “temperate” or “sober.” Even though its root condemns self-indulgence in all forms, the Bible’s writers use it to refer to avoiding drunkenness.

Proverbs on Self-Control

Despite self-control’s obvious importance, we should not limit our understanding of these words to merely the stringent discipline of the individual’s passions and appetites. These words also include the notions of having good sense, sober wisdom, moderation, and soundness of mind as contrasted to insanity.

A good example of self-control implied in Proverbs 25:28: “Whoever has no rule over his own spirit is like a city broken down, without walls.” No specific Hebrew word in this sentence means “self-control,” but “rule” certainly implies it. In its comments on this verse, the Interpreter’s Dictionary of the Bible states:

The picture is that of a city whose walls have been so nearly destroyed as to be without defense against an enemy; so is the man who has no restraint over his spirit, the source of man’s passionate energies. He has no defense against anger, lust, and the other unbridled emotions that destroy the personality. (vol. 4, p. 267)

Proverbs 16:32 shows a more positive side of self-control: “He who is slow to anger is better than the mighty, and he who rules his spirit than he who takes a city.” Here Solomon uses an entirely different word for “rule,” but the sense of self-control remains. A comparison of the two proverbs reveals the great importance of self-control as both an offensive and defensive attribute.

Conclusion

Undoubtedly, self-denial, self-sacrifice, and self-control are inextricably linked in Christian life; each is part of our duty to God. Yet human nature exerts a persistent and sometimes very strong force away from God, as Romans 8:7 clearly shows: “Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be.” It is this force that each Christian must overcome. Controlling ourselves, denying human nature its impulse to satisfy its desire, and even sacrificing ourselves are necessary if we are to stop sinning as a way of life. When we add the concepts of self-denial and self-sacrifice to our understanding of self-control, we can see more easily how large a role self-control plays in the Bible.

The control we need is to focus on what is truly important; work, life, and all the noise in our lives needs to be overcome. We don’t do this naturally or instinctively. We have to be intentional and overcome our natural desire to be distracted.