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)

No work pleases God the Lord—though it be as big and grandiose as it may wish—unless the person who does it is pleasing to God, just as it is described in Gen. 4:5: God looked graciously on Abel and his offering; namely, because it was brought to God through faith and in faith, just as it is explained in Heb. 11:4. Through this faith, Abel was reconciled with God and was made acceptable to Him. However, God did not accept Cain and his offering; namely, because it was offered there without faith and the person was not reconciled with God the Lord. The works which will please God the Lord have to flow forth from the Spirit of fellowship. For those whom God the Lord has not yet received as His beloved children, their works are unable to please Him. (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 15)

So that we may all the more orderly and clearly show what the holy apostle wants us to understand by the godliness in which we are to train ourselves, it can readily be summarized in two parts; especially since true, upright, and God-pleasing godliness, first of all, encompasses within itself true, genuine repentance, followed by righteous fruits of repentance, namely bettering of life, new obedience, and a holy conduct. That is the form in which the tree, along with its fruit, is to be composed. Consequently, we may draw this kind of conclusion from this: Godliness is comprised of not only just one or two Christian virtues, not just one or two good works; rather, all Christian virtues in their entirety and the entire flow of good works; when St. Paul consequently says in 1 Tim. 2:10 that godliness is manifested through good works, he is not just talking about a good work as being one; rather, through good works, as though many. However, if truly good and God-pleasing works are to be produced by us, they have to flow forth from faith in Christ; for whatever does not proceed from faith is a sin (Rom. 14:23) and without faith it is impossible to please God (Heb. 11:6). (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 14-15)

1 Pet. 1:8-9: For whenever you possess such, it will not make you lazy or unfruitful in the knowledge of our Lord Jesus Christ. But anyone who does not possess this is blind and with his hands is groping in the dark (that is to say, he does not possess any proper, saving knowledge of God and His Son Jesus Christ. He has no true, living, active faith. He is unable to properly and rigidly set his foot on the Way. Instead, he gropes around like a blind person). Indeed, he also forgets the cleansing of his former sins. For without a true, living, active faith and without the proper saving knowledge of Christ, he cannot partake of the grace of God or the forgiveness of sins or the hope of everlasting life. Take note: this is the heartfelt apostolic description of true godliness, what it entails, and what pertains to it. It is in such a context that the apostle especially here uses the word “godliness” as he says to Timothy: train yourself in godliness, that is to say, in faith, in virtue, in discernment, in moderation, in patience, in godliness, in brotherly love and love in general, so that you are not found to be lazy or fruitless in the knowledge of Christ. (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 13-14)

(For when, through a godly prayer, we acquire such heavenly blessings from God, we, out of indebted gratitude, will be motivated to love Him for this and show our thanks. But since we are unable to give or extend anything to Him—since He already owns everything—we consequently turn our love to those whom God loves and has commanded us to love; that is, to our brethren and fellow-believers, to the true believers and godly, and, out of love, bestow upon them all good things to the best of our ability) And with brotherly love, love in general (for even if we especially love the brethren and fellow-believers and show them all kinds of good, love, nevertheless, is not to be boxed in and narrowly confined; instead, it is to be extended to all mankind in general; yes, also towards our enemies (Mat. 5:44, Gal. 6:10)—just as God’s love is granted to all mankind). (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 13)

Whoever, against conscience, follows the lusts of his flesh with sin, does not properly confess God—even though he may exalt himself in whatever way he wishes (1 John 3:6) and with self-controlled patience (if one wants to dampen and kill off the evil lusts of the old man, it is hard for flesh and blood to take this on account of the fact that it is called a crucifixion and killing off of the flesh [Gal. 5:24, Col. 3:5].

If one no longer wishes to conform to this world nor run with it in the wasteland of inordinate ways (1 Pet. 4:4), then repulsiveness and hostility soon arise; consequently, for such self-control and abstinence from fleshly, worldly lusts, patience is necessary); and, in patient godliness (through which we lift up our heart, mind, and attitude to God, and inwardly call upon Him). For it does not lie within the realm of our powers and desires to offer up such things which He through His good Spirit wishes to implant, sustain, and multiply in our hearts—things such as faith, virtue, discernment, self-control, and patience; and, along with godliness, brotherly love: (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 12-13)

In this sense, the word “godliness” summarily includes all Christian striving and all those things that are called for in a holy and God-pleasing life, which St. Peter in 2 Pet. 3:11, summarily calls a holy sojourn and a godly essence. For this, it is not sufficient for one to boast about his faith in Christ; rather, one is also to publicly indicate the same with the testimony of good works, as James states in 2:18: Show me your faith with your works. And immediately before that in v. 17: Faith itself is dead if it does not have good works. But especially these golden chains, by which true faith and all Christian strivings are inextinguishably intertwined with each other and summarily belong to the golden treasure of true godliness, are indeed beautifully and artistically channeled together by St. Peter in 2 Pet. 1:5-7. He states there: Direct all your zeal towards this and thereby obtain your faith’s virtue—do not think that it is sufficient for godliness and true Christianity to boast of one’s faith; rather, in such a faith, true virtue must be achieved, for true, proper, living faith is active in love (Gal. 5:6). A person ushers this in through good works and all kinds of Christian virtues (Jam. 2:18) and with virtuous humility (Confession of the true God according to His essence and will—which confession is, at the same time, the light and guide for all Christian virtue, for as usual, zeal without the knowledge of God is not acceptable [Rom. 10:2]. Thus also, virtue without knowledge and humility cannot be acceptable.) and with humble moderation (Where there is true life-giving knowledge of God, there one also will find the ἐγκράτεια, i.e., maturity, so that a person refrains from fleshly lusts which fight against the soul [1 Pet. 2:11]).

(Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 11-12)

Next, it is also used generaliter ac late (in general and broadly) when it encompasses obedience both towards the first and second table of the holy Ten Commandments and also the entire Law—indeed, also the font and source of this holy obedience; namely, true, proper, contrite repentance and the true living faith in Christ. It is used this way when it is plainly composed for such and there is no other word to be found alongside that would especially indicate obedience towards the second table of the holy Ten Commandments and the service which we are obligated to offer to our neighbor. Thus, in 1 Tim. 6:3, the entire Christian religion is briefly and skillfully described: that it is a doctrine of godliness; namely, in that we are instructed and correctly informed by it to conduct ourselves in holiness and righteousness towards God and our neighbor. Even in the very same chapter (6:6), the holy apostle says: It is a great gain for anyone who is godly, that is, anyone who rightly confesses God the Lord from His Word, fears Him, glorifies, loves, serves Him, calls upon Him, thanks Him, and offers Him grateful obedience. Along with this, that with his works he zealously practices his calling and shows Christian love to his neighbor. In Tit. 1:1, all of Christianity is comprehended as possessing faith and the knowledge of the truth for godliness. Along with this is immediately revealed in v. 2, the indescribable hope of eternal life which is promised to the person who does not disavow it. (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 10-11)

The little word godliness is used by the Holy Scriptures in a two-fold manner. First, specialiter act stricte (specifically and narrowly) when it indicates obedience towards the first table of the holy Ten Commandments and to the true worship which we offer to God the Lord with heart and mouth. It is used in such a manner when the words righteous integrity, or some other similar words, are added on, by which obedience to the second table of the holy Ten Commandments is indicated. So also St. Paul in this first epistle to Timothy (2:2) admonishes that a person is to pray for those in authority, so that we may lead a tranquil and quiet life under them with all godliness and integrity; that is, in obedience to the first and second table of the holy Ten Commandments to love God and the neighbor in order to glorify God and for the benefit and good of the neighbor.

In this same epistle (6:11), he says to Timothy: You man of God, pursue righteousness, godliness, faith, love, patience, and humility. Here we see that godliness—that is, the service and obedience by which we deal with God without means—is distinguished from the righteousness of faith, love, patience, and humility. In the epistle to Titus, he states in 2:11-12: The salutary grace of God which has appeared for all men disciplines us that we deny the ungodly way, and live chastely, righteously and godly in this world—chaste towards ourselves, righteous towards the neighbor, godly towards God the Lord; chastity within us, righteousness next to us, godliness over us; chaste in word and conduct, righteous in deed, godly in heart. This is the understanding with which it is clarified as the “fear of God” in Acts 10:2 and “holiness” in Luke 1:75. (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 9-10)

The holy apostle Paul prescribed this kind of rule for his disciple Timothy and others in 1 Tim. 4:8: Train yourself in godliness; for the exercise of the body is of little use, but godliness is good for everything; and it contains the promise for this and the future life. The first part is a seria ad pietatis studium exhortatio (a serious exhortation to strive for godliness), a sincere, faithful admonition that Bishop Timothy and all true Christians should train themselves in godliness. The second part is an exhortationis illius pondus ac ratio, a very important reason for Timothy and all Christians to be motivated to train themselves in godliness.

The first part consists of these words: Train yourself in godliness. In order that we properly understand this apostolic principle, we need to take note of two things: First, what is meant by godliness. Secondly, what it entails for one to train himself in godliness. (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 9)