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)
Category Archives: 2023 Doctrine & Practice
#36 Part 17 The Outstandingly Great Benefits of Godliness for the God-Fearing.
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)
#37 Part 18 Bodily Training Is Different from Godliness.
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)
#35 Part 16 First the Admonition to Godliness, Second the Reason and Benefits of It.
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)
#34 Part 15 The Practice of Godliness Includes…
Furthermore, from this it is not so very difficult to conclude what it means to train oneself in godliness. It means to: acknowledge one’s sin from God’s Law, seek forgiveness for same from God the Lord and, in true repentance, seek in steadfast faith to cling to Christ and, as a result, produce righteous fruits of repentance (Mat. 3:8), to be fruitful in good works (Col. 1:10), to be zealous in good works (Tit. 2:14), to abstain from evil and do good (Psa. 34:15), to abide in godly living (Gen. 5:22), to serve God with holiness and righteousness (Luke 1:75), to fear and love God (Sirach 2:10), to walk before God in all good conscience (Acts 23:1), to train oneself to have an imperishable conscience towards everyone (Acts 24:16), to deny ungodly ways and worldly lusts, and live chaste, righteous, and godly lives in this world (Tit. 2:12), to be pious before God and conduct oneself blamelessly in all His commandments (Luke 1:6), to dedicate one’s members to God as weapons of righteousness (Rom. 6:13), in service of righteousness that you may be holy (v. 19). to do the will of God (1 John 2:17), to enter in upon the way of the Lord (Deu 8:6), to hold to God’s Word (Psa 119:9), to walk blamelessly (Psa. 81:12), to cleanse oneself from the splotches of the flesh and go forth with holiness in the fear of God (2 Cor. 7:1), to be found in the stance of good works (Tit. 3:8 and v.14), to be rich in good works (1 Tim. 6:10). (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 19-20)
#33 Part 14 Three Points of True Godliness.
From all this, it becomes clearly and indisputably apparent that the following three points are part and parcel of true godliness: First, knowledge of sin from the Law of God and heartfelt regret (contrition) over it. Second, true faith in Christ, through which we obtain forgiveness of sins, righteousness which avails before God, the gift of the Holy Spirit, and eternal life. Third, the new obedience or fruitfulness in good works which occur according to the will of God as revealed in the Word. (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 18-19)
#32 Part 13 After the Fall Repentance At All Times.
However, after the tragic and lamentable fall into sin, things were regarded much differently, because through them [Adam and Eve], sin came upon the entire world (Rom. 5:12) so that from then on, all mankind were sinners before God (Rom. 3:23), conceived and born in sin (Psa. 51:7), were by nature children of wrath (Eph. 2:3), whose hearts’ desires and strivings were constantly evil from their youth (Gen. 6:5; 8:21). Thus, none could any longer say: My heart is clean and I am purified from my sin (Pro. 20:9). Instead, everyone has to sigh: forgive my debt (Mat. 6:12). For if we say we have not sin, we mislead ourselves, and the truth is not in us (1 John 1:8). Thus, from that time forth, it is of utmost necessity for genuine and God-pleasing godliness that repentance be initiated at all times; that is to say, that from the Law of God, one acknowledge the sin which constantly clings to us (Heb. 12:1), bear heartfelt regret over it and, in true faith, turn to Christ—the sole Throne of grace (Rom. 3:25) and, through Him, seek grace and forgiveness from God the Lord. Out of this, good works and zealous effort in godliness will consequently grow forth as righteous fruits. (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 18)
#31 Part 12 Faith Confesses the Sickness of His Sin.
For a true, saving faith has no existence in a proud, haughty, and self-assured heart. Instead, true, saving faith only exists in a humble, crushed, and repentant heart. Whoever does not yet confess the sickness of his sin—how can he, through true faith, bear a longing for Christ, the eternal Physician for sin (Mat. 9:12)? Anyone who does not yet realize his unworthiness and corruption—how shall he have a longing for the grace of God in Christ? Anyone who does not yet from the Law realize the heavy burden of sin and the divine wrath over sin—how is he to become hungry and thirsty for the righteousness which is proffered to him in the Gospel (Mat. 5:6)? From this, it consequently follows that true, humble contrition—which includes realizing one’s sinfulness and genuine regret or sorrow over it—and faith in Christ are part and parcel of true godliness. From such repentance grow good works as fruits thereof (Mat. 3:8). Indeed, before the fall into sin and during the state of innocence, repentance was not even necessary for godliness, nor was it an essential part of it. Also, in the practice of godliness, it was in no way even required that repentance had to be initiated in the beginning. For since in that blessed state there existed no sin, what would be the necessity for acknowledging sin? At that time, the Law did not serve mankind for the knowledge of sin and the wrath of God (Rom. 3:20; 4:15; 7:7). Instead, it only served to give directions for good works, in order that they could recognize in what manner and with what works they were to serve God the Lord. (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 17-18)
#30 Part 11 Christ Lives in the Heart Through Faith.
Consequently, anyone who wants to bring forth fruits of good works, Christ has to live in his heart through faith. From all this it is sufficiently apparent, and it follows unequivocally, that genuine faith in Christ is part and parcel for godliness. Indeed, this same faith, so to speak, is the soul, the foundation, and the root for godliness. Just as the human body is dead without its soul, so also godliness and good works are a dead image if there is no faith in Christ alongside. The righteous person shall live his faith (Hab. 2:4, Rom. 1:17, Gal. 3:11). What I now live in the flesh, I live by faith in the Son of God, Paul says about himself and all true Christians (Gal. 2:20). Accordingly, wherever there is no faith in Christ, there is also no spiritual life, there are also no upright good works as fruits of the spiritual life. In the same way that a building which has no foundation, but instead is built upon quicksand, is not stable (Mat. 7:26), so also where the foundation of faith is not placed upon Christ, there also the building of godliness and good works have no stability. Just as a tree grows up out from the root, so also godliness [from] true faith. If this root is taken away, then it also will soon lose its genuine godliness. Furthermore, just as godliness and good works cannot exist without true faith, so also true faith cannot exist without an honest confession of sin and genuine contrition over it. (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 16-17)
#29 Part 10 God’s Children Have Faith and Christ Within Them.
Now, however, we have become children of God through faith in Christ (John 1:12). Consequently, it follows that without faith in Christ, no work is able to please God the Lord. The sum and substance of all good works consist of love (Rom. 13:8). But now upright, God-pleasing love sprouts forth out of faith, as it is written in Gal. 5:6—Faith is productive through love. Upright good works are fruits of the Spirit (Gal. 5:22). Now, the Holy Spirit is given into our hearts through faith in Christ (Gal. 4:6). Since you are God’s children, God sent the Spirit of His Son into your hearts. Through Him we cry out, Abba, dear Father. The good works are fruits of righteousness (Phi. 1:11). But we become righteous before God solely through faith in Christ (Rom. 3:28). Anyone who remains in Christ and Christ in him, the same person brings forth much fruit (John 15:5). However, now Christ resides in our hearts through faith (Eph. 3:17). (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 15-16)