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.

But they that are learned shall shine as the brightness of the firmament: and they that instruct many to justice, as stars for all eternity.

And those teaching do shine as the brightness of the expanse, and those justifying the multitude as stars to the age and for ever.

And those who are wise will be shining like the light of the outstretched sky; and those by whom numbers have been turned to righteousness will be like the stars for ever and ever.

And those who are wise shall shine like the brightness of the heavens, and those who turn many to righteousness like the stars forever and ever.

Et prudentes fulgebunt quasi fulgor expansionis, [194] et qui justificant multos, [195] sicut stellae in seculum et seculum, id est, in perpetuum.

The word "prudent" means endued with intellect. Some take it transitively, and in this passage their opinion is probably correct, because the office of justifying will soon be assigned to these prudent ones. But the former sense suits chapter 11 better, and in verse 10 it will be put absolutely. Hence it means those who are endued with understanding. The angel here confirms what I have lately expressed concerning the final resurrection, and shews how we shall enjoy its fruits, because eternal glory is laid up for us in heaven. We ought not to complain of being treated unworthily, whenever we seem to suffer harshness at God's hands, because we ought to be satisfied with the glory of heaven, and with the perpetual existence of that life which has been promised to us. He says then, the teachers, or those who excel in understanding, shall shine forth as the light of heaven If the word "teachers" is thought preferable, there will be a figure of speech, a part being put for the whole, and, therefore, I follow the usual explanation. He applies the phrase, "endued with understanding," to those who do not depart from the true and pure knowledge of God, as will be afterwards explained more fully. For the angel contrasts the profane who proudly and contemptuously rage against God, and the faithful whose whole wisdom is to submit themselves to God, and to worship him with the purest affection of their minds. We shall say more on this subject to-morrow. But he now says, those who retained sincere piety should be like the light of the firmament; meaning, they shall be heirs of the kingdom of heaven, where they shall enjoy that glory which surpasses all the splendor of the world. No doubt, the angel here uses figures to explain what is incomprehensible, implying, nothing can possibly be found in the world which answers to the glory of the elect people. And those who shall justify many shall be like stars, says he. He repeats the same thing in other words, and now speaks of stars, having formerly used the phrase, the brightness of the firmament, in the same sense; and instead of "those who are endued with understanding," he says, those who shall have justified Without doubt, the angel here especially denotes the teachers of the truth, but in my opinion he embraces also all the pious worshippers of God. No one of God's children ought to confine their attention privately to themselves, but as far as possible, every one ought to interest himself in the welfare of his brethren. God has deposited the teaching of his salvation with us, not for the purpose of our privately keeping it to ourselves, but of our pointing out the way of salvation to all mankind. This, therefore, is the common duty of the children of God, -- to promote the salvation of their brethren. By this word "justifying," the angel means, not that it is in the power of one man to justify another, but the property of God is here transferred to his ministers. Meanwhile, we are as clearly justified by any teaching which brings faith within our reach, as we are justified by the faith which springs from the teaching. Why is our justification ever ascribed to faith? Because our faith directs us to Christ in whom is the complete perfection of justification, and thus our justification may be ascribed equally to the faith taught and the doctrine which teaches it. And those who bring before us this teaching are the ministers of our justification. The assertion of the angel, in other words, is this, -- The sons of God, who being devoted entirely to God and ruled by the spirit of prudence, point out the way of life to others, shall not only be saved themselves, but shall possess surpassing glory far beyond anything which exists in this world. This is the complete explanation. Hence, we gather the nature of true prudence to consist in submitting ourselves to God in simple teachableness, and in manifesting the additional quality of carefully promoting the salvation of our brethren. The effect of this our labor ought to increase our courage and alacrity. For how great is the honor conferred upon us by our Heavenly Father, when he wishes us to be the ministers of his righteousness? As James says, We preserve those about to perish if we bring them back into the right way. (James 5:19.) James calls us preservers, just as the angel calls us justifiers; neither the angel nor the apostle wish to detract from the glory of God, but by these forms of speech the Spirit represents us as ministers of justification and salvation, when we unite in the same bonds with ourselves all those who have need of our assistance and exertions. It follows next: --

And they that be wise - This is the language which, in the Scriptures, is employed to denote the pious, or those who serve God and keep his commandments. See the book of Proverbs, passim. True religion is wisdom, and sin is folly, and they who live for God and for heaven are the truly wise. The meaning is, that they have chosen the path which true wisdom suggests as that in which man should walk, while all the ways of sin are ways of folly. The language used here is expressive of a general truth, applicable in itself to all the righteous at all times, and nothing can be inferred from the term employed as to what was designed by the angel.
Shall shine as the brightness of the firmament - As the sky above us. The image is that of the sky at night, thick set with bright and beautiful stars. No comparison could be more striking. The meaning would seem to be, that each one of the righteous will be like a bright and beautiful star, and that, in their numbers, and order, and harmony, they would resemble the heavenly constellations at night. Nothing can be more sublime than to look on the heavens in a clear night, and to think of the number and the order of the stars above us as an emblem of the righteous in the heavenly world. The word rendered firmament means, properly, expanse, or what is spread out, and it is applied to the sky as it appears to be spread out above us.
And they that turn many to righteousness - Referring to those who would be instrumental in converting men to the worship of the true God, and to the ways of religion. This is very general language, and might be applied to any persons who have been the means of bringing sinners to the knowledge of the truth. It would apply in an eminent degree to ministers of the gospel who were successful in their work, and to missionaries among the pagan. From the mere language, however, nothing certain can be argued as to the original reference as used by the angel, and it seems to have been his intention to employ language so general that it might be applied to all, of all ages and countries, who would be instrumental in turning men to God.
As the stars - As the stars that are distinguished by their size and luster in the firmament. In the former part of the verse, when speaking of those who were "wise," the design seems to be to compare them to the sky as it appears, set over with innumerable stars, and in their numbers and groupings constituting great beauty; in this member of the sentence the design seems to be to compare these who are eminent in converting men, to the particular beautiful and bright stars that strike us as we look on the heavens - those more distinguished in size and splendor, and that seem to lead on the others. The meaning is, that amidst the hosts of the saved they will be conspicuous, or they will be honored in proportion to their toils, their sacrifices, and their success.
Forever and ever - To all eternity. This refers to those who shall turn many to righteousness; and the meaning is, that they shall continue thus to be distinguished and honored to all eternity.

And they that be wise - Those who are thoroughly instructed in Christ's word and doctrine, shall shine - shall be eminently distinguished in the Christian Church by the holiness of their lives, and the purity of their creed.
And they that turn many to righteousness - They who, by preaching Christ crucified among their brethren, shall be the means of converting them to the Christian faith; shall be as the stars - bright luminaries in the Gospel kingdom of Jesus Christ. This also may be applied to the case of holy and useful men, particularly the faithful ministers of the Gospel, in the day of judgment. See James 5:20 (note), 1-Corinthians 15:41-42 (note).

And they that be (c) wise shall shine as the brightness of the firmament; and they that (d) turn many to righteousness as the stars for ever and ever.
(c) Who have kept the true fear of God and his religion.
(d) He chiefly means the ministers of God's word, and next all the faithful who instruct the ignorant, and bring them to the true knowledge of God.

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.

wise-- (Proverbs 11:30). Answering to "they that understand" (Daniel 11:33, Daniel 11:35), the same Hebrew, Maskilim; Israelites who, though in Jerusalem when wickedness is coming to a head, are found intelligent witnesses against it. As then they appeared worn out with persecutions (typically, of Antiochus; antitypically, of Antichrist); so now in the resurrection they "shine as the brightness of the firmament." The design of past afflictions here appears "to make them white" (Matthew 13:43; Revelation 7:9, Revelation 7:14).
turn . . . to righteousness--literally, "justify," that is, convert many to justification through Christ (James 5:20).
stars-- (1-Corinthians 15:41-42).

Then shall they who in the times of tribulation have led many to the knowledge of salvation receive the glorious reward of their faithfulness. With this thought the angel closes the announcement of the future. המשׂכּילים refers back to Daniel 11:33-35, and is here, as there, not limited to the teachers, but denotes the intelligent who, by instructing their contemporaries by means of word and deed, have awakened them to stedfastness and fidelity to their confession in the times of tribulation and have strengthened their faith, and some of whom have in war sealed their testimony with their blood. These shall shine in eternal life with heavenly splendour. The splendour of the vault of heaven (cf. Exodus 24:10) is a figure of the glory which Christ designates as a light like the sun ("The righteous shall shine forth as the sun," Matthew 13:43, referring to the passage before us). Cf. for this figure also Revelation 2:28 and 1-Corinthians 15:40. By the expression הרבּים מצדּיקי Kranichfeld would understand such as take away the sins of the people in the offering up of sacrifice, i.e., the priests who attend to the offering of the sacrifices, because the expression is borrowed from Isaiah 53:11, "where it is predicated of the Messianic priest κατ ̓ἐξοχὴν, in the fullest sense of the word, what is said here of the common priests." But this interpretation is not satisfactory. In Isaiah 53:11 the Servant of Jehovah justifies many, not by the sacrifice, but by His righteousness, by this, that He, as צדּיק who has done no sin, takes upon Himself the sins of the people and gives His soul an offering for sin. הצּדּיק is neither in the law of sacrifices nor anywhere in the O.T. named as the effect of the sacrifice, but always only עון שׂאת (נשׂא) (to take up, take away iniquity) and כּפּר, and in the expiatory sacrifices with the constant addition לו (<) ונסלח; cf. Leviticus 4:26, Leviticus 4:31, Leviticus 4:35; Leviticus 5:10,Leviticus 5:16; Psalm 32:1.
Nor is the practice of offering sacrifice anywhere described as a הצּדּיק. This word signifies to assist in obtaining, or to lead to, righteousness, and is here to be read in this general interpretation, and not to be identified with the Pauline δικαιοῦσθαι. The מצדּיקים are those who by their צדקה, i.e., by their fidelity to the law, led others to צדקה, showed them by their example and teaching the way to righteousness.
The salvation of the people, which the end shall bring in, consists accordingly in the consummation of the people of God by the resurrection of the dead and the judgment dividing the pious from the godless, according to which the pious shall be raised to eternal life, and the godless shall be given up to everlasting shame and contempt. But the leaders of the people who, amid the wars and conflicts of this life, have turned many to righteousness, shall shine in the imperishable glory of heaven.