Biblical Strategies for Maintaining New Habits

The biblical concept of maintaining new habits is rooted in the idea of forming and sustaining virtuous practices that align with God's will. According to Psalms 119:9, a young person can keep their way pure by living according to God's word ^[1]. This principle is echoed in Proverbs 5:2, which advises maintaining discretion and preserving knowledge through one's lips ^[2].

The biblical strategy for maintaining new habits involves several key elements. First, it requires a deepening relationship with God, characterized by trust, obedience, and a commitment to following His example. Torrey's Topical Textbook highlights the importance of believing in God, fearing God, and loving God as foundational to Christian conduct ^[3]. This is reinforced by Charles Hodge, who notes that sanctification involves a change in the state of the soul, making holy acts more habitual and controlling ^[7].

One of the primary biblical strategies for maintaining new habits is through self-discipline and exercise in godliness. The Apostle Paul exhorts Timothy to "exercise thyself unto godliness" (1 Timothy 4:7), using the metaphor of athletic training to convey the importance of disciplined practice ^[10]. This involves cultivating habits such as prayer, meditation on God's word, and self-denial. According to Charles Hodge, prayer is essential for maintaining a vital connection with God, and Jesus' example of often retiring for prayer underscores its importance ^[9].

The biblical tradition also emphasizes the role of community and accountability in maintaining new habits. The early Christian community, as described in Acts 2:42, was characterized by a commitment to continuing in the Apostles' doctrine, fellowship, and breaking bread together. This communal context provides support and encouragement for individuals seeking to cultivate virtuous habits.

In addition to these communal and devotional practices, the biblical tradition highlights the importance of prudence and wisdom in maintaining new habits. Proverbs 8:12 associates prudence with wisdom, and Torrey's Topical Textbook notes that prudence involves foreseeing and avoiding evil ^[4]. Maimonides, a Jewish Rabbinic scholar, emphasizes the importance of maintaining physical and mental health as a means of serving God, suggesting that habits related to health and well-being are also crucial ^[8].

The Catholic Scholastic tradition, represented by Thomas Aquinas, understands habits as dispositions that can be infused by God, enabling individuals to attain supernatural ends ^[5]. This perspective underscores the idea that maintaining new habits involves a cooperative effort between human agency and divine grace.

The Reformed tradition, as represented by Charles Hodge and John Calvin, emphasizes the role of regeneration and the infusion of new habits of grace in maintaining a life of virtue ^{[7, 6]}. Calvin advises believers to curb luxury and avoid superfluous abundance, while Hodge notes that regeneration involves a radical change in the state of the soul, enabling individuals to live a life characterized by holy acts ^{[6, 7]}.

Sources

Psalms “How can a young man keep his way pure? By living according to your word. -- Psalms 119:9”
Proverbs “Proverbs 5:2 (BSB) — that you may maintain discretion and your lips may preserve knowledge.”
Torrey's Topical Textbook “Torrey's Topical Textbook: Conduct, Christian — Believing God -- Mr 11:22; Joh 14:11,12. Fearing God -- Ec 12:13; 1Pe 2:17. Loving God -- De 6:5; Mt 22:37. Following God -- Eph 5:1; 1Pe 1:15,16. Obeying God -- Lu 1:6; 1Jo 5:3. Rejoicing in God -- Ps 33:1; Hab 3:18. Believing in Christ -- Joh 6:29; 1Jo 3:23. Loving Christ -- Joh 21:15; 1Pe 1:7,8. Following the example of Christ -- Joh 13:15; 1Pe 2:21-24. Obeying Christ -- Joh 14:21; 15:14. Living To Christ. -- Ro 14:8; 2Co 5:15. To righteousness. -- Mic 6:8; Ro 6:18; 1Pe 2:24. Soberly, righteously, and godly. -- Tit 2:12. Walking Honestly. -- 1”
Torrey's Topical Textbook “Torrey's Topical Textbook: Prudence — Exhibited in the manifestation of God's grace -- Eph 1:8. Exemplified by Christ -- Isa 52:13; Mt 21:24-27; 22:15-21. Intimately connected with wisdom -- Pr 8:12. The wise celebrated for -- Pr 16:21. They who have Get knowledge. -- Pr 18:15. Deal with knowledge. -- Pr 13:16. Look well to their goings. -- Pr 14:15. Understand the ways of God. -- Ho 14:9. Understand their own ways. -- Pr 14:8. Crowned with knowledge. -- Pr 14:18. Not ostentatious of knowledge. -- Pr 12:23. Foresee and avoid evil. -- Pr 22:3. Are preserved by it. -- Pr 2:11. Suppress angry fee”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Cause of Habits, As to Their Formation, Art. 4: Article: Whether any habits are infused in man by God? I answer that, Some habits are infused by God into man, for two reasons. The first reason is because there are some habits by which man is disposed to an end which exceeds the proportion of human nature, namely, the ultimate and perfect happiness of man, as stated above (Question [5], Article [5]). And since habits need to be in proportion with that to which man is disposed by them, therefore is it necessary tha”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 65: must indulge as little as possible; on the other hand, 2034 it must be his constant aims not only to curb luxury, but to cut off all show of superfluous abundance, and carefully beware of converting a help into an hinderance. 5. Another rule is, that those in narrow and slender circumstances should learn to bear their wants patiently, that they may not become immoderately desirous of things, the moderate use of which implies no small progress in the school of Christ. For in addition to the many other vices which accompany a longing”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 31: a quickening or communicating a new life, and in the language of the old Latin Church, the infusion of new habits of grace; so sanctification in its essential nature is not holy acts, but such a change in the state of the soul, that sinful acts become more infrequent, and holy acts more and more habitual and controlling. This view alone is consistent with the Scriptural representations, and with the account given in the Bible of the way in which this radical change of character is carried on and consummated.”
Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Human Dispositions 4:1: Since maintaining a healthy and sound body is among the ways of God - for one cannot understand or have any knowledge of the Creator, if he is ill - therefore, he must avoid that which harms the body and accustom himself to that which is healthful and helps the body become stronger. They are as follows: a person should never eat unless he is hungry, nor drink unless thirsty. He should never put off relieving himself, even for an instant. Rather, whenever he [feels the] need to urinate or move his bowels, he should do so immed”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 73: vi. 6 .) The Bible presents to us the example of the people of God, and of our blessed Lord himself, as a rule of conduct on this subject. We read that Christ often retired for the purpose of prayer, and not unfrequently spent whole nights in that exercise. If the spotless soul of Jesus needed these seasons of converse with God, none of his followers should venture to neglect this important means of grace. Let each day, at least, begin and end with God. Social prayer includes family prayer, and prayer in the assemblies of the people for s”
1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 4:7: refuse--reject, avoid, have nothing to do with (Ti2 2:23; Tit 3:10). old wives' fables--anile myths (Ti1 1:4, Ti1 1:9; Tit 1:14). They are "profane," because leading away from "godliness" or "piety" (Ti1 1:4-7; Ti1 6:20; Ti2 2:16; Tit 1:1-2). exercise thyself--literally, "exercise thyself" as one undergoing training in a gymnasium. Let thy self-discipline be not in ascetical exercises as the false teachers (Ti1 4:3, Ti1 4:8; compare Ti2 2:22-23; Heb 5:14; Heb 12:11), but with a view to godliness or "piety" (Ti1 6:11-12).”

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