Consequently, in order that we may then give a definite form and good directions from God’s Word as to how and in what manner one may and should train oneself in godliness, the treatise of these five books now springs forth. Prior liber erit νουθετητικός, continens pietatis ὀρμητήρια [Vol. I will be admonitory, containing incentive for godliness]. Posteriores erunt διδακαλικός, exponentes pietatis ἐργαστήρια [The latter will be didactic, and will do the work of explaining godliness]. Prior demonstrabit τὸ ὅτι καὶ τὸ διότι, quod & quare pietatis sit studendum (Vol. I will show the why and the wherefore one must pursue godliness); posteriores exponent τὸ πῶς qua ratione pietatis exercitationi incumbendum (the rest of the volumes will explain the whole reason why the exercise of godliness is incumbent upon us).
Both are required for the true practice of godliness. For on account of the corruption of our nature, we are altogether reluctant and lazy regarding godliness; and our hearts flatter themselves with the belief that they are capable of evoking the highest motives which would awaken and encourage us to godliness, as well. Since we especially also, through this very same corruption of our nature, have our spiritual understanding blindly deluded in such way that we do not know how and in what manner we are to serve God, and are unable to train ourselves in godliness, from the Word of God one has to simultaneously defend against the corruption, and search for counsel and help for this sickness of the soul. We want to initiate a beginning concerning the reasons why we should be motivated to godliness. Thus, we thereafter will be all the more willing and eager to be motivated towards godliness if we consider how and in what manner we should and can train ourselves in godliness. GOD wants to grant us His Spirit’s grace and power for the sake of Christ, so that it may redound to His glory and for the furtherance of the salvation of many. Amen. (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 28-29)

Inasmuch, then, as the true believers are also not just simply and primarily here to see a reward in this life, but rather for the promise of eternal life and along with that, are to commend to God the Lord how He may desire to deal with them in this life, whether He wants to lead them to heaven via roses or via thorns, whether He wants to give them cross and adversity or relief from tribulation… all this they are to willingly receive from His hand and in all things, obediently commend themselves into His gracious, fatherly hand.

This is also the Scriptural explanation given to Timothy by this apostolic rule: Train yourself in godliness, that is serium pietatis studium [the serious pursuit of godliness]. For bodily training is of little value, but godliness is good for everything and has the promise of this and the future life, that is amplissimum pietatis proemium [the farthest reaching reward for godliness].

By relying on divine help, let us and others, by responsibly following this apostolic rule, train ourselves for godliness. [Let us do it] in such a manner that we, at the beginning, search out the most important and moving reasons which should, in general, encourage and awaken each individual to godliness, which yet not everyone makes their top priority. Let us sharpen these skills. (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 28)

Second, as we consider this benefit of godliness is the matter that by the promise of this life is understood to mean the reward in this life cum exceptione crucis & salutis [with the exception of the cross and salvation]. With this is indicated that it will not redound to our salvation and be of benefit to us that God the Lord, in this life, lays upon us the fatherly chastisement of crosses. Christ teaches us this in Mark 10:29–30: Anyone who forsakes house or brother or sister or father or mother or wife or children or land for My sake, and for the sake of the Gospel, will in this present time, receive a hundred-fold of houses and brothers and sisters and mothers and children and land amidst persecution; and in the future world, eternal life. Here, we clearly hear that the promise of this life or the reward of godliness in this life, takes place amidst persecution; that is to say, this will not occur apart from cross and adversity, for all who desire to live godly in Christ Jesus will have to suffer persecution (2 Tim. 3:12). My child, if you wish to be a servant of God, then prepare yourself for anxiety (Sir. 2:1). Since you love God, it has to be that you will not remain without anxiety, in order that you be preserved (Tob. 12:13).
It would be very easy for God to richly grant the godly everything good in this life; for Him to give them relief from all anxiety, tribulation and adversity; along with this, to give them riches, honor, health and all blessings. However, He knows very well that the godly still bear flesh and blood within them, which so very easily could abuse all of this and bring upon itself eternal retaliation. That’s why He keeps them under the cross in this life and, at the same time, He does good things for them in the midst of cross and tribulation, in that, through the Holy Spirit, He mightily comforts and strengthens them, assures them of His grace, makes them to be happy and confident that they with David may say, from Psalm 119:71: I love that You have humbled me—understand, by means of cross and adversity—so that I may learn of Your righteousness. (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 26-27)

If, then, the promise of the land of Canaan is a pure promise of grace, how much more will not the promise of eternal life be a pure promise of grace, which flows forth simply and solely out of the undeserved grace of God, and in no way depends on the merits of one’s own works? When you have done everything that I have commanded, then still say, we are non-beneficial servants; we have done what we were obligated to do. That’s how Jesus teaches us in Luke 17:10: With what would we be able to earn the promise of eternal life? If someone does a particular thing, but does not actually perfectly fulfill what he already owes, he cannot earn anything with his works.
Now, however, we humans have this privilege: that all the things we do to glorify God and do to please Him, we are to do since we already owe Him that jure creationis, conservationis & redemptionis [by right of creation, preservation and redemption] because He has created, preserved, and redeemed us; indeed, we do not do this perfectly on account of the fact that in this life, we do not perfectly do all these things; how, then, would we be able to earn anything from God the Lord with our indebted imperfection? Oh! The poor cannot earn it! Yet we as poor beggars have to petition and beg before God’s door for daily bread (Mat. 6:11). How dare we ever more deeply fall into this line of thinking that we might be able earn heaven and eternal life from God the Lord by our good works? The holy apostle says it well in Rom. 8:18—I maintain that the sufferings in these times is not worth compare to the glory which shall be revealed to us. If the sufferings of this present time are not worth comparing to eternal glory, then suffering for the sake of God’s glory is of much weightier and greater importance than works. And in Rom. 6:23: Eternal life is (not a payment or an earned wage from good works, but a gift of God χάρισμα, a gift of grace) in Christ Jesus our Lord, which He, through His precious merit and perfect obedience, won for us. … What God the Lord has promised us, He gives to us on the grounds of grace, not as a reward for our works. (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 25-26)

This is also the second part of this apostolic verse; namely, the important reason which should motivate us so that with the utmost zeal, we should train in godliness. This, then, is the greatest overwhelming benefit which we shall derive from this, because godliness is good for all things and holds the promise for this and the future life, for which bodily training is of little value.
With this, however, of necessity we are to take note of two things: First of all, that such a rich bestowal of godliness—as one experiences it in this and also in the future life—takes place by sheer grace and not by our earning it by works. The apostle teaches this when he says: Godliness possesses the promise of this and the future life. For if it is a promise, then it cannot be something earned, especially since the promise flows forth from sheer unearned grace. Concerning the promise of the land of Canaan given to the Israelites, God the Lord says the following through Moses to His people in Deu. 9:4-5: Do not say in your heart: The Lord has led me in to take this land because of my righteousness, for you are not entering in to receive this land of the Gentiles because of your righteousness and because of the uprightness of your heart. And later He repeats this again in v. 6—So then, realize that the heart of your God does not give you this good land to enter into because of your righteousness, especially since you are a stiff-necked people. (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 24-25)

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)

In summary, to practice godliness includes everything that belongs to true, righteous Christianity, to which God the Lord obligates and requires from each individual who, as a true Christian, wishes to receive salvation. The word “train” directs us: quod studium pietatis debeat esse spontaneum & quotidianum (that the pursuit of godliness should be spontaneous and daily), meaning that one willingly and daily should busy oneself with godliness. For that for which a person trains himself, he does so willingly and daily.

This, then, is the first part which is presented to us in the word of the holy apostles under consideration; namely, the sincere, faithful admonition that we are to train ourselves in godliness. The second contains within it a vital reason which should move us so that we follow this admonition and train ourselves in godliness. It consists of these words: For bodily training is of little use, but godliness is good for everything and contains the promise of this and the future life. The holy apostle could have presented many vital reasons for his admonition. However, on this occasion he merely used one, which is taken ab utilitate (on the basis of its utility), from the great benefit which we receive from godliness. (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 20)