Should a Christian exercise? What does the Bible say about health?

But besides "profane" these are called "old wives' fables," that is, they are perpetuated and disseminated by idle gossip, not by the pure energy of the Spirit of God. This type of thing is to be resolutely refused, and the positive exercise of godliness cultivated. This calls for a constant stirring up of the heart in concern for the glory of God and conformity to His own character. As physical exercise promotes the health and vigor of the body, so this spiritual exercise is necessary for the normal health of the soul.

Bodily exercise, it is conceded, does profit for a little while, that is, it is of value temporarily (therefore not to be ignored): but godliness has both present and eternal value: this life is benefited by it inestimably, and it has in it a character that reaps eternal results. How well worth cultivating!

Here as in 1 Cor. 9 the figure of "exercise" appears to be taken from the public games and the necessary preparation for them, so familiar to the Greek mind. Timothy was to be in constant training: "Exercise thyself unto piety, for bodily exercise is useful (profitable) for a little, but piety is useful (profitable) for all things, having promise of life that is now and of that to come." The allusion is evident. Outward exercise profits physically or as he says strictly, "bodily exercise is useful for a little." Piety is spiritual exercise and demands as constant vigilance, as holy self-restraint, as complete subjection to the revealed will of God, even as training for the games called for habitual abstinence from every relaxing habit and for daily practice toward the end in view. How little the latter goal! How transcendent the former! Piety is profitable for all things, having promise of life that is now and of that to come. Christianity does not take tithes like Judaism, but can allow no reserve though all be grace. It has and from its very nature must have the entire man, dead to sin and alive unto God, right through the present life into eternity. And this wide practical scope of godliness is pre-eminent in these pastoral Epistles; not so much heavenly privilege or dispensational peculiarity is enforced as a sound and devoted life according to godliness. This the apostle presses on Timothy, as Timothy was bound to press it on others.

“But refuse profane and old wives’ fables, and exercise thyself rather unto godliness. For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. This is a faithful saying and worthy of all acceptation.” (1 Timothy 4:7-9)

Having received the first we move to another faithful saying which has to do with godliness, a life according to God. The apostle Paul, having stated this, makes the remark, ‘Now Timothy, I want you to exercise yourself unto godliness (or ‘piety’)’. This is a kind of inward exercise that goes on in heart and mind and conscience, it is not muscular exercise, the exercise of your legs and arms and lungs, which “profits for a little”, exercise unto godliness is another form of exercise which affects the heart and the conscience and the mind. This is “profitable unto all things”, not only to a little thing. This is because it has promised “of the life that now is” and it has promise “of the life which is to come”. That was also a saying that was current amongst the early Christians of Antioch and elsewhere, early Christians would say to each other, ‘This life of godliness into which we have been introduced is profitable for now and for the life to come’.

This is commonly the case where young persons of opposite sexes mingle much together. There is no reason why Christian young men and women should not meet and enjoy one another’s company in a pure and holy way. But often it is otherwise. If you feel there is a snare in such commingling, then be honest with your own souls and avoid what might dishonor Christ and hinder spiritual growth. Timothy was exhorted to treat elder brethren with the reverence due to fathers, “younger men as brethren; the elder women as mothers; the younger as sisters, with all purity” (1 Timothy 5:1,2). The last three words are important, and if overlooked, will lead to many a snare. Young people need recreation; older ones, too, for that matter. It is a mistake to suppose that body and mind must always be keyed up to serious pursuits. “Bodily exercise profiteth [a] little” (1 Timothy 4:8)—not a great deal, but a “little.” Therefore beware of giving it an undue place, but do not neglect it. And in all your recreation see that there is nothing that hinders godliness, for godliness is of profit both in this life and the next.

It is not that bodily exercise is not profitable, for it is and has its lawful place, but let it not be linked up with what is spiritual. We are not dead to nature, but nature has its place in believers who are to be controlled and upheld by the Spirit of God; it must not therefore intrude into the things of God.

We have ever to remember that the body of the believer “is the temple of the Holy Ghost,” so that nothing unholy is to be allowed to defile that in which God’s Spirit dwells (1 Cor. 6:19), that in which we are to glorify God. On the one hand there is not to be the wilful “neglecting of the body” (Col. 2:23) in an asceticism that ministers to the vanity of the flesh; nor, on the other hand, has there to be anxious care in regard to raiment (Luke 12:22-23), for the Lord knows how to provide for our every need.

There is ever the danger of going to extremes in regard to our bodies, and some would give so much attention to the body that divine things are neglected. Things are to be kept in divine perspective, so the Apostle tells Timothy, “For bodily exercise profits (for a) little: but godliness is profitable unto all things” (1 Tim. 4:8). There is no danger of the body being wilfully neglected if we seek after true piety, nor will we give the body undue attention if the will and glory of God are before us.

Bodily exercise is profitable only for the life that now is, but godliness has “promise of the life that now is, and of that which is to come.” Piety brings its own reward in the present life, for it gives the godly the rest of soul that belongs to those who take upon them the yoke of the lowly Jesus, and the joy of things that belong to God, the things eternal and spiritual to which we have been called. Godliness also holds out promise of the coming good things, the things that we shall have as a reward in the kingdom of Christ and of God.

Timothy was to refuse “profane and old wives’ fables,” all that originated in the mind and heart of man, his imaginations and speculations in things religious, and he was to exercise himself unto godliness (1 Tim. 4:7). If Christians are to live piously there must be exercise of soul. Godliness is the fruit of the divine nature that God has given us, but the flesh must be kept in the place of death, and the heart engaged by the Spirit with Christ in glory. Spiritual exercise should deepen with the increase of divine knowledge, so that there might be increased fruit for God’s pleasure in our lives.

Most of us know how to care for our bodies, and it is a right thing to give proper attention to the temple of the Holy Spirit, but we should not be over-occupied with the vessel that holds the divine treasure, “for bodily exercise profits (for a) little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come” (verse 8). Bodily exercise will profit us a little, but in a very small way in comparison with spiritual exercise that produces godliness. Godliness has its present rewards in spiritual growth, spiritual joy, and in the knowledge that we are living for God’s will and pleasure; and what is produced in us of Christ now by divine exercise will be found in the display of the world to come.

Hygienics: As we think of the numberless rules about the laws of health, with all sorts of prescriptions of exercise and diet, we can understand how a sober knowledge of the word of God, with its primary principle that "a merry heart doeth good like a medicine," would cast a flood of light upon a valuable and important part of medical practice. How wide-reaching, and simple too, is the direction that we present our "bodies a living sacrifice, holy, and acceptable unto God," our "reasonable service"; which, while it does not provide for bodily exercise which profiteth for a little, does secure that treatment of the body which will ensure its most efficient and harmonious activity. Godliness hath "promise of the life which now is and that which is to come."

Another illuminating word is Paul’s tender regard for Timothy’s health, which was evidently poor. How comforting it is to draw from this the assurance that God Himself cares for us all in His wisdom as to our health and well-being. His inspired instructions were, “Drink … a little wine for thy stomach’s sake, and thine often infirmities” (1 Tim. 5:23). But this carries with it many thoughts. It certainly did not open the door to freely drinking wine for self-gratification, that might easily lead to excess. Did not the Apostle specify the amount, “a little wine,” using God’s good gift for medicinal purposes.

Timothy's own bodily need is not overlooked amid these instructions, and incidentally it bears witness against much that we hear in the present day. The apostle prescribes, as it were, for Timothy's weak stomach. He does not blame him for the infirmities which he has. He does not tell him that there was lack of faith or he would not have them. He does not exhort him to get people to go and lay their hands on him, or to have himself anointed with oil, or even to seek the prayers of others. He bids him use a little wine instead. We need not apologize for him in this. Scripture can bear all the responsibility for its statements, which, after all, here too as elsewhere, are carefully guarded. A little wine, only a little, and for the sake of a weak stomach: if men will make mischief out of that, let them do it.