1 Machabæorum 13:43

Clementine Latin Vulgate

Tunc justi fulgebunt sicut sol in regno Patris eorum. Qui habet aures audiendi, audiat.

Parallel Translations

Jerome's Latin Vulgate (405)
Tunc justi fulgebunt sicut sol in regno Patris eorum. Qui habet aures audiendi, audiat.

Nova Vulgata (1979)
Tunc iusti fulgebunt sicut sol in regno Pa tris eorum. Qui habet aures, audiat.

Bible Verse Review
  from Treasury of Scripure Knowledge

shall: Matthew 25:34, Matthew 25:36, Daniel 12:3, 1 Corinthians 15:41-54, 1 Corinthians 15:58, Revelation 21:3-5, Revelation 21:22, Revelation 21:23

in: Matthew 26:29, Luke 12:32, Luke 22:29, James 2:5

Who: Matthew 13:9

Reciprocal: Exodus 34:35 - General Judges 5:31 - the sun Psalms 37:6 - light Song of Solomon 6:10 - clear Matthew 3:12 - and gather Matthew 11:15 - General Matthew 22:30 - as Matthew 25:32 - he shall separate Matthew 25:46 - the righteous Acts 6:15 - saw Romans 6:22 - and the end 1 Corinthians 15:42 - is 1 Corinthians 15:43 - in dishonour 1 Corinthians 15:49 - we shall Colossians 3:4 - ye 2 Timothy 4:18 - and will Revelation 2:7 - that hath

Gill's Notes on the Bible

Then shall the righteous shine forth as the sun,.... The time referred to is, when the tares shall be separated from the wheat: when they that offend and do iniquity, shall be gathered out of Christ's kingdom; when the wicked shall be cast into hell: then the "righteous", not who are so merely in their own apprehensions, and in the judgment of others; nor by their obedience, legal or evangelical; but who are made so, by the righteousness of Christ imputed to them: these, though they have been in this world loaded with reproaches, and attended with many afflictions and persecutions; and have been despised for their poverty and meanness, and want of outward glory, honour, riches, and prosperity; shall now "shine forth" in the robe of Christ's righteousness, in perfect holiness of nature, in all felicity and prosperity of soul; and in the shining dazzling robes of glory, incorruption, and immortality, on their bodies; even

as the sun, having no spot in them, or upon them, and without any clouds of darkness: they will be as Christ himself, the sun of righteousness, with whom, and in whose glory they shall appear, both in soul and body,

in the kingdom of their father; meaning either the same with the kingdom of Christ, the Father's and his, being one and the same; or as distinct from Christ's, see Matthew 13:41 the church, and the government of it in this world, in all ages of time, and especially in the latter day, and during the thousand years, Christ and his saints shall reign together, may be peculiarly called the kingdom of Christ; when it will be delivered to the Father, and God shall be all in all: so that the ultimate glory may, though not to the exclusion of the Son, be styled the kingdom of the Father; of God, who is the Father of Christ and of his people; and which is observed, to assure the saints of their interest in it, right unto it, and certain enjoyment of it. Some copies read, "the kingdom of heaven". Much the same images, here made use of, to set forth the glory of the saints, both in soul and body, in the world to come, are expressed by the Jews.

"The faces of the "righteous", they say, h in time to come, shall be דומות לחמה, "like to the sun", and moon, to the stars and planets, and lightnings, and lilies, and to the lamp of the sanctuary.''

And elsewhere i they observe, that

"God in time to come, will beautify the body of "the righteous", as the beauty of the first man, when he entered into paradise, according to Isaiah 58:11 and that the soul, whilst in its dignity, shall be sustained with the superior light, and be clothed with it; and when it shall enter into the body hereafter, it shall enter with that light; and then shall the body shine, כזהר הרקיע, "as the brightness of the firmament": as is said in

Daniel 12:3'

And a little after k it is said, that when

"the soul goes out, the body is left, which shall be there built again, כנהרא דשמשא, "as the light of the sun", and as the brightness of the firmament.''

Who hath ears to hear, let him hear; and seriously consider of the several things said in this parable, concerning the wheat and tares, the righteous and the wicked, as being matters of the greatest moment and importance.

h Vajikra Rabba, fol. 170. 1. Siphre apud. Ceseph. Misna in Maimon. Hilch. Teshuba, c. 9. i Midrash haunealam apud Zohar in Gen. fol. 69. 1. k lb. fol. 70. 1. Vid. Midrash Tillim. in Psal. xi. apud Galatin. de Arcan. Cathol. ver. 1. 12. c. 6. p. 712.

Barnes' Notes on the Bible

Declare unto us - That is, explain the meaning of the parable. This was done in so plain a manner as to render comment unnecessary. The Son of man, the Lord Jesus, sows the good seed - that is, preaches the gospel. This he did personally, and does now by his ministers, his providence, and his Spirit, by all the means of conveying “truth” to the mind. This seed was, by various means, to be carried over all the world. It was to be confined to no particular nation or people. The good seed was the children of the kingdom; that is, of the kingdom of God, or Christians. For these the Saviour toiled and died. They are the fruit of his labors. Yet amid them were wicked people; and all hypocrites and unbelievers in the church are the work of Satan. Yet they must remain together until the end, when they shall be separated, and the righteous saved and the wicked lost. The one shall shine clear as the sun, the other be cast into a furnace of fire - a most expressive image of suffering.

We have no idea of more acute suffering than to be thrown into the fire, and to have our bodies made capable of bearing the burning heat, and living on m this burning heat forever and forever. It is not certain that our Saviour meant to teach here that hell is made up of “material” fire; but it is certain that he meant to teach that this would be a proper “representation” of the sufferings of the lost. We may be further assured that the Redeemer would not deceive us, or use words to torment and tantalize us. He would not talk of hell-fire which had no existence, nor would the Saviour of people hold out frightful images merely to terrify mankind. If he has spoken of hell, then there is a hell. If he meant to say that the wicked shall suffer, then they will suffer. If he did not mean to deceive mankind, then there is a hell, and then the wicked will be punished. The impenitent, therefore, should be alarmed. And the righteous, however much wickedness they may see, and however many hypocrites there may be in the church, should be cheered with the prospect that soon the just will be separated from the unjust, and that they shall shine as the sun in the kingdom of their Father.