1Cor 15:34, 2Cor 3:9, 1Jo 3:7 | Barnes | STEP | Verse 34. Awake to righteousness . . The word here translated "awake" denotes, properly, to awake up from a deep sleep or torpor; and is usually applied to those who awake, or become sober after drunkenness. The phrase "to righteousness"--δικαιως may mean either "rouse to the ways of righteousness, to a holy life, to sound doctrine," etc., or it may mean "as it is right and just that you should be." Probably the latter is the correct idea, and then the sense will be, "Arouse from stupidity on this subject; awake from your conscious security; be alarmed, as it is right and proper that you should be, for you are surrounded by dangers, and by those who would lead you into error and vice; rouse from such wild and delusive opinions as these persons have, and exercise a constant vigilance as becomes those who are the friends of God and the expectants of a blessed resurrection." And sin not . Do not err; do not depart from the truth and from holiness; do not embrace a doctrine which is not only erroneous, but the tendency of which is to lead into sin. It is implied here, that, if they suffered themselves to embrace a doctrine which was a denial of the resurrection, the effect would be that they would fall into sin; or that a denial of that doctrine led to a life of self-indulgence and transgression. This truth is everywhere seen; and against this, effect Paul sought to guard them. He did not regard the denial of the doctrine of the resurrection as a harmless speculation, but as leading to most dangerous consequences in regard to their manner of life or their conduct. For some have not . Some among you. You are surrounded by strangers to God; you have those among you who would lead you into error and sin. I speak this to your shame . To your shame as a church; because you have had abundant opportunities to know the truth, and because it is a subject of deep disgrace that there are any in your bosom who deny the doctrine of the resurrection of the dead, and who are strangers to the grace of God. (b) "to righteousness" (c) "speak this"

1 Corinthians 15:34

Verse 34. Awake to righteousness. Rom 13:11. The word here translated "awake" denotes, properly, to awake up from a deep sleep or torpor; and is usually applied to those who awake, or become sober after drunkenness. The phrase "to righteousness"--δικαιως may mean either "rouse to the ways of righteousness, to a holy life, to sound doctrine," etc., or it may mean "as it is right and just that you should be." Probably the latter is the correct idea, and then the sense will be, "Arouse from stupidity on this subject; awake from your conscious security; be alarmed, as it is right and proper that you should be, for you are surrounded by dangers, and by those who would lead you into error and vice; rouse from such wild and delusive opinions as these persons have, and exercise a constant vigilance as becomes those who are the friends of God and the expectants of a blessed resurrection."

And sin not. Do not err; do not depart from the truth and from holiness; do not embrace a doctrine which is not only erroneous, but the tendency of which is to lead into sin. It is implied here, that, if they suffered themselves to embrace a doctrine which was a denial of the resurrection, the effect would be that they would fall into sin; or that a denial of that doctrine led to a life of self-indulgence and transgression. This truth is everywhere seen; and against this, effect Paul sought to guard them. He did not regard the denial of the doctrine of the resurrection as a harmless speculation, but as leading to most dangerous consequences in regard to their manner of life or their conduct.

For some have not. Some among you. You are surrounded by strangers to God; you have those among you who would lead you into error and sin.

I speak this to your shame. To your shame as a church; because you have had abundant opportunities to know the truth, and because it is a subject of deep disgrace that there are any in your bosom who deny the doctrine of the resurrection of the dead, and who are strangers to the grace of God.

(b) "to righteousness" Rom 13:11, Eph 5:14 (c) "speak this" 1Cor 6:5

2 Corinthians 3:9

Verse 9. For if the ministration of condemnation. Of Moses, in giving the law, the effect of which is to produce condemnation. Law condemns the guilty; it does not save them. It denounces punishment; it contains no provisions of pardon. To pardon is to depart from the law; and must be done under the operation of another system--since a law which contains a provision for the pardon of offenders, and permits them to escape, would be a burlesque in legislation. The tendency of the Mosaic institutions, therefore, was to produce a sense of condemnation. And so it will be found by all who attempt to be justified by the law. It will tend to, and result in their condemnation.

Be glory. Be glorious; or be glory itself. It was glorious as a manifestation of the holiness and justice of God; and glorious in the attending circumstances. No event in our world has been more magnificent in the circumstances of external majesty and splendour than the giving of the law on Mount Sinai.

The ministration of righteousness. The gospel; the promulgation of the plan of mercy. It is called "the ministration of righteousness," in contradistinction from the law of Moses, which was a "ministration of condemnation." The word " righteousness," however, does not exactly express the force of the original word. That word is δικαιοσυνης, and it stands directly opposed to the word κατακρισεως, condemnation. It should be rendered, "the ministration of justification;" the plan by which God justifies men. Rom 1:17. The law of Moses condemns; the gospel is the plan by which man is justified. And if that which condemns could be glorious, much more must that be by which men can be justified, acquitted, and saved. The superior glory of the gospel, therefore, consists in the fact that it is a scheme to justify and save lost sinners. And this glory consists,

(1.) in the fact that it can be done when all law condemns.

(2.) In the showing forth of the Divine character while it is done, as just, and merciful, and benevolent in doing it--blending all his great and glorious attributes together; while the law discloses only one of his attributes--his justice.

(3.) In the manner in which it is done. It is by the incarnation of the Son of God--a far more glorious manifestation of Deity than was made on Mount Sinai. It is by the toils, and sufferings, and death of Him who made the atonement, and by the circumstances of awful and imposing grandeur which attended his death, when the sun was darkened, and the rocks were rent--far more grand and awful scenes than occurred when the law was given. It is by the resurrection and ascension of the Redeemer--scenes far more sublime than all the external glories of Sinai when the law was given.

(4.) In the effects, or results. The one condemns; the other justifies and saves. The effect of the one is seen in the convictions of conscience, in alarm, in a sense of guilt, in the conscious desert of condemnation, and in the apprehension of eternal punishment. The other is seen in sins forgiven; in peace of conscience; in the joy of pardon; in the hope of heaven; in comfort and triumph on the bed of death, and amidst the glories of heaven.

1 John 3:7

Verse 7. Little children. 1Jn 2:1.

Let no man deceive you. That is, in the matter under consideration; to wit, by persuading you that a man may live in sinful practices, and yet be a true child of God. From this it is clear that the apostle supposed there were some who would attempt to do this, and it was to counteract their arts that he made these positive statements in regard to the nature of true religion.

He that doeth righteousness is righteous. This is laid down as a great and undeniable principle in religion--a maxim which none could dispute, and as important as it is plain. And it is worthy of all the emphasis which the apostle lays on it. The man who does righteousness, or leads an upright life, is a righteous man, and no other one is. No matter how any one may claim that he is justified by faith; no matter how he may conform to the external duties and rites of religion; no matter how zealous he may be for orthodoxy, or for the order of the church; no matter what visions and raptures he may have, or of what peace and joy in his soul he may boast; no matter how little he may fear death, oil hope for heaven--unless he is in fact a righteous man, in the proper sense of the term, he cannot be a child of God. Compare Mt 7:16-23. If he is, in the proper sense of the word, a man who keeps the law of God, and leads a holy life, he is righteous, for that is religion. Such a man, however, will always feel that his claim to be regarded as a righteous man is not to be traced to what he is in himself, but to what he owes to the grace of God.

Even as he is righteous. 1Jn 3:3. Not necessarily in this world to the same degree, but with the same kind of righteousness. Hereafter he will become wholly free from all sin, like his God and Saviour, 1Jn 3:2.

(*) "Little Children" "My Children" (a) "that doeth righteousness" Eze 18:5-9, ro 2:13