been standing on the very precipice of death, and had been nigh destruction; yea, that they would
have already entered the gates of death, had they not been reclaimed by God’s mercy.
22.Ye have your fruit unto holiness, etc. As he had before mentioned a twofold end of sin, so
he does now as to righteousness. Sin in this life brings the torments of an accusing conscience, and
in the next eternal death. We now gather the fruit of righteousness, even holiness; we hope in future
to gain eternal life. These things, unless we are beyond measure stupid, ought to generate in our
minds a hatred and horror of sin, and also a love and desire for righteousness. Some render τελος,
“tribute” or reward, and not “end,” but not, as I think, according to the meaning of the Apostle; for
though it is true that we bear the punishment of death on account of sin, yet this word is not suitable
to the other clause, to which it is applied by Paul, inasmuch as life cannot be said to be the tribute
or reward of righteousness.
- For the wages of sin, etc. There are those who think that, Paul, by comparing death to
allowances of meat, (obsoniis,) points out in a disparaging manner the kind of wretched reward
that is allotted to sinners, as this word is taken by the Greeks sometimes for portions allowed to
soldiers. But he seems rather indirectly to condemn the blind appetites of those who are ruinously
allured by the enticements of sin, as the fish are by the hook. It will however be more simple to
render the word “wages,” for surely death is a sufficiently ample reward to the wicked. This verse
is a conclusion to the former, and as it were an epilogue to it. He does not, however, in vain repeat
the same thing again; but by doubling the terror, he intended to render sin an object of still greater
hatred.
But the gift of God. They are mistaken who thus render the sentence, “Eternal life is the gift of
God,” as though eternal life were the subject, and the gift of God the predicate; for this does not
preserve the contrast. But as he has already taught us, that sin produces nothing but death; so now
he subjoins, that this gift of God, even our justification and sanctification, brings to us the happiness
of eternal life. Or, if you prefer, it may be thus stated, — “As the cause of death is sin, so
righteousness, which we obtain through Christ, restores to us eternal life.”
It may however be hence inferred with certainty, that our salvation is altogether through the
grace and mere beneficence of God. He might indeed have used other words — that the wages of
righteousness is eternal life; and then the two clauses would correspond: but he knew that it is
through God’s gift we obtain it, and not through our own merits; and that it is not one or a single
gift; for being clothed with the righteousness of the Son, we are reconciled to God, and we are by
the power of the Spirit renewed unto holiness. And he adds, in Christ Jesus, and for this reason,
that he might call us away from every conceit respecting our own worthiness.