(3) They that be wise.--Comp. Matthew 13:43, Notes. "The wise" are the same as "those that understand" who were spoken of in Daniel 11:33, meaning those who by their own righteousness--that is, by their faithfulness to their covenant with God--had set a bright example to the others, as in Daniel 11:35. Such is the consolation held out for the support of those who shall witness the tribulation of the last days. (See Notes on Matthew 24 and the parallel passages.)

Verse 3. - And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. The rendering of the LXX. differs from this considerably, "Those who understand shall appear as the lights of heaven, and those that confirm my word as the stars of heaven for ever and ever." There seems to be a difference of reading in the first clause. Instead of yazheeroo kezohar, there seems to have been yayraro kim'ooroth. The verb used in the Massoretic text means really "admonish." The noun occurs only in Ezekiel 13:2. In the last clause, instead of הָרַבִּים (harabbeem), "many," the Septuagint has read דְּבָרֵי (deboray), "my words." It is difficult to account for the omission of the final ם unless from the likeness of מ to כ and and (see Corpus Insc. Semit.). Theodotion renders, "And they that understand shall shine as the brightness of the firmament, and certain from amongst the righteous as the stars for ever and ever." The Peshitta rendering is somewhat paraphrastic, "Those that do good and are wise shall shine as the brightness of the firmament, and those who conquer many shall be lights, and arise as the stars of heaven for ever and ever." The Vulgate is in close harmony with the Massoretic text. The versions are superior to our Authorized, in having "those that understand" instead of "those that be wise." Bevan regards the wise here as the "teachers." There seems, however, no reason for such a restriction. The reading of the Septuagint in the opening clause of the second member of the sentence is inferior, as confirming or justifying the words of Daniel or of God is a simpler idea than that of turning many to righteousness. Further, there is a difficulty of fixing who is referred to by the prenominal suffix "my." Professor Fuller refers to Isaiah 51:11 for a parallel use of the hiphil of צָדַק; but there, as elsewhere, it means, not "turn to righteousness," but "justify," that is, "declare righteous." Yet the connection between the two ideas is close, and the forensic idea can have no place here. Matthew 13:43 represents a similar reward to the righteous.

12:1-4. Michael signifies, Who is like God, and his name, with the title of the great Prince, points out the Divine Saviour. Christ stood for the children of our people in their stead as a sacrifice, bore the curse for them, to bear it from them. He stands for them in pleading for them at the throne of grace. And after the destruction of antichrist, the Lord Jesus shall stand at the latter day upon the earth; and He shall appear for the complete redemption of all his people. When God works deliverance from persecution for them, it is as life from the dead. When his gospel is preached, many who sleep in the dust, both Jews and Gentiles, shall be awakened by it out of their heathenism of Judaism. And in the end the multitude that sleep in the dust shall awake; many shall arise to life, and many to shame. There is glory reserved for all the saints in the future state, for all that are wise, wise for their souls and eternity. Those who turn many to righteousness, who turn sinners from the errors of their ways, and help to save their souls from death, Jas 5:20, will share in the glory of those they have helped to heaven, which will add to their own glory.And they that be wise shall shine as the brightness of the firmament,.... That are wise, not in things natural and civil, but in things spiritual; who are wise unto salvation; that are wise to know themselves, their state and condition by nature; their impurity and impotence; the insufficiency of their own righteousness; the exceeding sinfulness of sin, and the dangerous circumstances they are in; that are wise to know Christ, and him crucified; to believe in him, and trust in him for everlasting life and salvation: these at the resurrection shall shine, both in body and soul; their bodies shall be fashioned like to the glorious body of Christ; their souls shall be filled with perfect light and knowledge, and be completely holy, without any sin upon them; and this light and glory that will be upon both soul and body will be like the brightness of the heavens when the sun is risen; yea, it will be like the brightness and glory of the sun itself, as our Lord affirms; having, as it seems, respect to this passage, Matthew 13:43. Some render it, "they that instruct" (i); or make others wise, and so restrain it to ministers of the word; but the more general sense is best; and, besides, they are more particularly described in the next clause:

and they that turn many to righteousness as the stars forever and ever; or, "that justify many" (k); that teach the doctrine of a sinner's free justification by the righteousness of Christ; that lead and direct souls sensible of sin, and of the weakness of their own righteousness, to the righteousness of Christ, as being that only which justifies before God; otherwise it is God alone that justifies men, by imputing the righteousness of his Son unto them: but these show men the way of justification, or that which God takes to justify sinners; and this being the principal doctrine of the GospeL, they are denominated from it; and no man deserves the name of a Gospel minister that does not preach it, though this is not all that they preach; they preach all other doctrines of the Gospel in connection with it, and also instruct men thus justified to live soberly, righteously, and godly: now, as these are stars in the church of Christ below, who receive their light from Christ the sun of righteousness, and communicate it to his people; so they will continue stars in the Millennium state, and appear exceeding glorious, having the glory of God and Christ upon them, and not only then, but to all eternity. These words are applied to the days of the Messiah by the Jews (l).

(i) "erudiunt", Munster; "erudientes", Junius & Tremellius; "qui alios instituerint", Grotius. (k) "justificantes", Pagninus, Montanus, Junius & Tremellius; "qui justificaverint", Calvin, Piscator. (l) Shemot Rabba sect. 15. fol. 102. 4.