1 Timothy 4:8

Ver. 8. The reason follows: for bodily exercise is profitable unto little, but godliness is profitable unto all things. Commentators have long been, and still are, divided as to what should be understood by the bodily exercise (σωματικὴ γυμνασία): whether of such exercise as pertains to the health and vigour of the bodily frame, more particularly the gymnastics of the athlete; or of the ascetic discipline spoken of before in connection with the banning of marriage and abstinence from certain kinds of food bodily restraints, but with a view to spiritual results. In this latter sense it was taken by Ambrose, many Catholic interpreters, also by Calvin, Grotius, latterly by Wiesinger and Ellicott. Two considerations especially are urged in support of it (for example by Ellicott): first, that the connection seems to demand that the contrast should lie between external observances and inward holiness; and second, that ascetic practices formed a very distinctive feature of that current Jewish theosophy which is specially alluded to in this part of the epistle. The considerations, however, are by no means decisive; and, indeed, the latter seems rather to point in the opposite direction: for, just because the ascetic practices in question had obtained such a place in the prevalent false religionism of the time, and were threatening to usurp a yet larger one in the future, we might expect the apostle to be chary of meting to them even the smallest commendation. He had already characterized things of this description as doctrines of demons, propagated by hypocrisy, and inimical to the true faith of the gospel; and could he now consistently turn round, and say that they were not altogether worthless that they did bring a little profit? The tendency of his preceding statements was to separate between ascetic notions of excellence and those of genuine Christianity to show that the one is rather the subtle counterfeit than the proper exhibition and development of the other. Besides, bodily exercise is not the natural or fitting expression for such things, at least in the incipient stage at which the apostle appears to be contemplating them. It might suit well enough for the more advanced stages pilgrimages, flagellations, laborious vigils, or the constrained positions of pillar saints; but not for the disuse of certain kinds of food, or abstinence from marriage as a relatively impure condition of life. This is too negative and quiescent a species of asceticism to be appropriately designated a corporeal gymnastics. The literal sense of the expression, therefore, seems plainly entitled to the preference, which also has the support of the three ancient Greek expositors, Chrysostom, Theodoret, and Theophylact, and among the moderns, besides many others, of Bengel, De Wette, Huther, and Alford. The athletic mode of expression which had just been employed by the apostle to characterize the earnest application that should be made to a life of godliness (γύμναζε), called up to his mind the gymnastic training which consumed so much time and energy among the ancient Greeks; and he takes occasion from the allusion to commend that higher kind of energetic striving which became the spiritual athletes of the gospel. The one had a measure of good attending it; it was profitable within a certain limited sphere, since it contributed to the healthfulness and agility of the bodily frame, and brought its successful cultivator a present recompense of honour or reward. But the sincere and strenuous cultivation of vital godliness rises immensely above this; it carries in its train the highest good of which man is capable, and that not merely for a few fleeting seasons of time, but throughout the ages of eternity. For such is the explanation the apostle himself gives in the words that follow of the all things unto which godliness is profitable.

Having promise of the life that now is, and of that which is to come. By life is evidently meant one's proper being and well-being, whatever goes to make up a well-conditioned and happy state of existence. Life in this higher sense is inseparably connected with godliness. The possession of it was originally suspended on the actual and unfailing exercise of godliness; and now, since the original title to the possession has been forfeited by sin, the promise of regaining what has been lost, though it cannot indeed be meritoriously secured by any amount of personal goodness, yet neither can it be realized otherwise than in connection with this; for only as men become established in the love and practice of goodness, do they become qualified for the possession and enjoyment of life. Interest in Christ goes first, then likeness to Christ; and as this grows, their meetness also increases for an inheritance in His blessedness and glory. A stimulating thought surely for the people of Christ generally, but especially for such as devote themselves to active work in His spiritual vineyard! It is work emphatically which is twice blessed: they reap even while they are sowing; lay up treasures for themselves while they are spending for the good of others; do best for themselves when they do most for God.