Ambrosiaster : To pommel the body is to fast and to avoid any kind of luxury. Paul shows that he disciplines his own body so that he will not miss out on the reward about which he preaches to others. — COMMENTARY ON PAUL'S EPISTLES Augustine of Hippo : Paul chastises what is of him and not what is himself. For what is of him is one thing, what is himself is another. He chastises what is of him so that he, being just, may bring about the death of bodily wantonness. — AGAINST JULIAN 24 Cassiodorus : Free us, Lover of men, from the danger which Paul mentions, that while preaching to others I may myself be found false. You truly know how weak we are. You recognize the nature of the foe who oppresses us. In our uneven contest and our mortal weakness we seek you, for the glory redounds to your majesty if the roaring lion is overcome by the feeble sheep. — EXPLANATION OF THE PSALMS, PRAYER Clement of Alexandria : "I buffet my body and bring it into subjection." "For everyone who wishes to take part in a contest is continent in all things" (the words "he is continent in all things" really mean that, though he does not abstain from everything, yet he is self-controlled on such things as he thinks fit). "They do it to obtain a corruptible crown, but we an incorruptible," as if we conquer in the struggle, though there is no crown for us if we do not put up any fight at all. — The Stromata Book 3 Desert Fathers : Pambo said to Antony, 'What shall I do?' Antony said, 'Do not trust in your own righteousness. Do not go on sorrowing over a deed that is past. Keep your tongue and your belly under control.' — The Desert Fathers, Sayings of the Early Christian Monks Desert Fathers : He also said, 'Fasting is the monk's control over sin. The man who stops fasting is like a stallion who lusts the moment he sees a mare.' — The Desert Fathers, Sayings of the Early Christian Monks Desert Fathers : A brother felt hungry at dawn, and struggled not to eat till nine o'clock. When nine o'clock came, he made himself wait till noon. At noon he dipped his bread and sat down to eat, but then got up again, saying, 'I will wait till three.' At three o'clock he prayed, and saw the devil's work going out of him like smoke; and his hunger ceased. — The Desert Fathers, Sayings of the Early Christian Monks Desert Fathers : They said that Dioscorus of Namisias made his bread out of barley, and his soup out of lentils. Every year he made one particular resolution: either not to meet anyone for a year, or not to speak, or not to taste cooked food, or not to eat any fruit, or not to eat vegetables. This was his system in everything. He made himself master of one thing, and then started on another, and so on each year... They said of Helladius that he lived twenty years in his cell, and did not once raise his eyes to look at the roof. — The Desert Fathers, Sayings of the Early Christian Monks Desert Fathers : John the Short said, 'If a king wants to take a city filled with his enemies, he first captures their food and water, and when they are starving he subdues them. So it is with gluttony. If a man is sincere about fasting and is hungry, the enemies that trouble his soul will grow weak.' — The Desert Fathers, Sayings of the Early Christian Monks Gregory the Dialogist : For the cross is taken up in two ways: either when the body is afflicted through abstinence, or when the mind is troubled through compassion for one's neighbor. Let us consider how Paul had borne his cross in both ways, who said: "I chastise my body and bring it into subjection, lest perhaps while preaching to others I myself should become a castaway." Behold, in the affliction of the body we have heard of the cross of the flesh. — Forty Gospel Homilies, Homily 32 Jerome : Let our soul be in command and our body in subjection. Then Christ will come immediately and make his dwelling with us. — HOMILY 9 John Chrysostom : If Paul—a man of such caliber and stature, who traversed the whole world like a winged creation, who proved superior to bodily necessities and was privileged to hear those secret words that no one else to this day has heard—if he wrote these words, "I punish my body and bring it into subjection lest while preaching to others I myself become disqualified," if then that man, the object of so great favor, despite such conspicuous prowess felt the need to pommel his body, bring it into subjection, submit it to the authority of the soul and place its impulses under the virtue of the soul … what then would we say, deprived as we are of these virtues and with nothing to show in addition to this beyond deep indifference? After all, this war admits of no truce, does it? It has no set time for the assault, does it? — HOMILIES ON GENESIS; 22.22 John Chrysostom : "But I buffet my body, and bring it into bondage lest by any means, after that I have preached to others, I myself should be rejected." Here he implies that they are subject to the lust of the belly and give up the reins to it, and under a pretence of perfection fulfil their own greediness; a thought which before also he was travailing to express, when he said, "meats for the belly, and the belly for meats." For since both fornication is caused by luxury, and it also brought forth idolatry, he naturally oftentimes inveighs against this disease; and pointing out how great things he suffered for the Gospel, he sets this also down among them. "As I went," saith he, "beyond the commands, and this when it was no light matter for me:" ("for we endure all things," it is said,) "so also here I submit to much labor in order to live soberly. Stubborn as appetite is and the tyranny of the belly, nevertheless I bridle it and give not myself up to the passion, but endure all labor not to be drawn aside by it." "For do not, I pray you, suppose that by taking things easily I arrive at this desirable result. For it is a race and a manifold struggle, and a tyrannical nature continually rising up against me and seeking to free itself. But I bear not with it but keep it down, and bring it into subjection with many struggles." Now this he saith that none may despairingly withdraw from the conflicts in behalf of virtue because the undertaking is laborious. Wherefore he saith, "I buffet and bring into bondage." He said not, "I kill:" nor, "I punish" for the flesh is not to be hated, but, "I buffet and bring into bondage;" which is the part of a master not of an enemy, of a teacher not of a foe, of a gymnastic master not of an adversary. "Lest by any means, having preached to others, I myself should be a rejected." Now if Paul feared this who had taught so many, and feared it after his preaching and becoming an angel and undertaking the leadership of the whole world; what can we say? For, "think not," saith he, "because ye have believed, that this is sufficient for your salvation: since if to me neither preaching nor teaching nor bringing over innumerable persons, is enough for salvation unless I exhibit my own conduct also unblameable, much less to you." — Homily on 1 Corinthians 23 Origen of Alexandria : But he who is not yet perfect doubts concerning himself, as though he too could fall; according to which human weakness Paul, writing to the Corinthians, said: "but I chastise my body and bring it into servitude, lest perhaps, having preached to others, I myself be made reprobate". And see: what he says, "lest perhaps, having preached to others, I myself be made reprobate", he so pronounces as one fearing, lest perhaps he too could both fall and become reprobate; but what he said, "I am confident that neither death nor life" and the rest, is of a confident and firm man on account of his perfection, since a thousand contrary things have not the strength to separate him "from the love of Christ". And to such as these it is not unfitting to say always: "do not glory in the Lord, for you do not know what the coming day may bring forth". But recalling all these things, that we do not know "what the coming day may bring forth" for us, we shall not be puffed up, nor be proud, nor ever glory, although we know that we have many good things. — COMMENTARY ON Matthew 81 Philoxenus of Mabbug : Do thou then, even though all these things help thee, persevere in the patience which befitteth thy discipleship, and conquer the wicked mistress of all iniquity, and subdue thy body and afflict thy members, even as Paul also said, "I subdue my body, and bring it into subjection, lest peradventure I, who have preached to others, am myself rejected." And if Paul, although he, by the power of Grace, gained the victory over the passions, still had need to subdue his body, how much more have those, in whom there still live the lusts of the flesh, need to subdue their bodies by fasting and abstinence, and to fight and to overcome! — 13 Ascetic Discourses, Discourse 11 -- On Abstinence Pseudo-Clement : He in whomsoever the Spirit of God is, is in accord with the will of the Spirit of God; and, because he is in accord with the Spirit of God, therefore does he mortify the deeds of the body and live unto God, "treading down and subjugating the body and keeping it under; so that, while preaching to others," he may be a beautiful example and pattern to believers, and may spend his life in works which are worthy of the Holy Spirit, so that he may "not be cast away," [1 Corinthians 9:27] but may be approved before God and before men. — Two Epistles on Virginity Tertullian : Nay, rather, by the virtue of contemning food He was initiating "the new man" into "a severe handling" of "the old," that He might show that (new man) to the devil, again seeking to tempt him by means of food, (to be) too strong for the whole power of hunger. — On Fasting