For bodily training by which we discipline the body in food and drink and refrain from certain foods (1 Cor. 9:25), as well as chastising the body by fasting, these practices indeed have their good benefits so that one might be able to more actively meet the obligation for prayer and godliness. Yet this still does not instill true holiness; does not cleanse the heart of sin; nor does it, in and of itself, make us acceptable to God. Thus, these are of little value if we practice and uphold them in opposition to true inward godliness which consists of true inward heart-felt repentance, true humble faith in Christ, true heart-felt love in the fear of God and other holy, inward motivations of the heart. For this, godliness has the promise of this and the future life. Accordingly, what the holy apostle specifically teaches here about bodily training being of little value is one and the same view and meaning that he teaches in other places about such outward practices and distinctions about food, Rom. 14:3: Whoever eats should not despise him who does not eat; and whoever does not eat, let him not judge the one who eats, for God has accepted him. V. 6: Whoever eats, let him eat for the Lord, for he thanks God. V. 17-18: For the Kingdom of God is not eating and drinking, but rather righteousness and peace and joy in the Holy Spirit. Whoever serves God this way is pleasing to God and acceptable to mankind. 1 Cor. 8:8—Food does not draw us to God. If we eat, we will not thereby be any better. If we do not eat, we will not on that account be any less. Heb. 13:9—It is a precious matter that the heart become steadfast. This occurs by grace, not by food. None benefit who circumvent this, that is, those who want to serve God in this way. For it can only have a benefit, as the apostle testifies in this verse, if one uses this as an external discipline and Paedagogiam [pedagogy], without any delusion of necessity, as a special service of worship. (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 23-24)

For he well knows how we are all generally minded: that we first look for the benefit, and soon we take care to ask: Cui bono? (Who benefits from this?) How am I improved by this? What may I expect from this if I become godly? Just as with the Israelites, this kind of question and complaint was raised in Mal. 3:14—It is in vain that one serves God; and what does it benefit us that we keep His command and lead a difficult life for the Lord of Sabaoth? However, here God the Lord Himself answers: it shall not be in vain, and He will in no way forget what one had done in service to Him. The God-fearing, He says in v. 15, comfort each other in this way: The Lord takes note and hears and a reminder is written for Him about those who fear the Lord and remember His Name (v. 17). They shall, says the Lord of Sabaoth, be Mine inheritance in the day which I shall create, that is, they shall be My own special people who will be loved by Me like a precious treasure (Exo. 19:5, Psa. 135:4, Tit. 2:4) and I will take care of them like a man takes care of his son who serves him. That is to say, when I punish the godless, I will protect the godly and perform goodness for them (v. 8). And you will once again see what a difference there is between one who serves God and one who does not serve Him. For the former shall receive protection and rescue from tribulation, along with prosperity and blessings. The latter, however, will receive punishment and misfortune for this, even also in this life.

In the same manner, the holy apostle especially states here: godliness is not without its outstandingly great benefits. Instead, it contains the promise of this life and the future life. In other words, God the Lord has made the sure, unfailing promise that for those who zealously pursue godliness, He will do good for them here in time and there in eternity. It will fare well for them in this life, and in everlasting life He will pour out on them heavenly blessings (Heb 6:10). God is not unrighteous so that He will forget your works and labor of love which you have shown in His name, as you served the saints and still serve them. That is, it will conflict with the righteousness of God if He does not richly reward with all sorts of blessings those who do good and practice godliness. The holy apostle explains such a glorious benefit from godliness per antithesin, sive collationem imparium [by antithesis or comparison of any quality].

(Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 20-22)

Bodily training is of little benefit, he says, however, godliness contains the promise of this and the future life. By bodily training, some understand the training of the body, as when one trains and is motivated to maintain bodily health and increase bodily strength. Others take it to mean practice of the ceremonial Law, which the apostle describes in Heb. 9:13, as bodily cleansing. However, the best explanation can be obtained from the previous words of this fourth chapter. For there the holy apostle proclaims that in the last times, seductive spirits will appear who will teach to abstain from food which God has created to be received with thanksgiving (v. 3). That is to say, they will make the distinctions about food a part of worship, and will forgo godliness—yes, even the grace of God and salvation which they possessed. The holy apostle speaks against food distinctions in v. 7—nonspiritual and ancient fables enslave you who give in, as if true godliness and God-pleasing piety consists in outward ceremonies like distinguishing between foods. But you train yourself in godliness which is far more beneficial and necessary than to practice such external statutes.

(Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 22)