(43) Then shall the righteous shine forth asthe sun.--The imagery is so natural that we hardly need to look for any reference to older teaching, yet we can hardly help remembering the path of the just that "shineth more and more unto the perfect day" (Proverbs 4:18), and yet more, as connected more closely with the judgment to come, those "that shall shine as the brightness of the firmament and as the stars for ever and ever" (Daniel 12:3). Yet the promise here has one crowning and supreme blessing: the kingdom in which the righteous shall thus shine forth is the kingdom of their Father.
Verse 43. - Then shall the righteous. For with these also their character is seen in their lives (Matthew 5:45, note). Shine forth as the sun. An undoubted reference to the substance of Daniel 12:3. Observe that according to the thought of the parable, it is suggested that the likeness consists not only in the brightness of the sun in itself, but also in its being alone in the sky, with nothing round it to prevent its full glory being seen. Then. The chief lesson of the parable; not before, but at, that time. In the kingdom of their Father. In ver. 38 they were spoken of as "the sons of the kingdom;" here their Father is expressly mentioned, not "the Son of man" (vers. 37, 41). The same reference to his Father rather than to himself is found in Matthew 26:29. Did our Lord wish already to hint that "then cometh the end, when he shall deliver up the kingdom to God, even the Father" (1 Corinthians 15:24)? Had St. Paul's teaching also here a direct connexion with that of our Lord (ver. 41, note)? Who hath ears to hear, let him hear (ver. 9, note).
13:31-35 The scope of the parable of the seed sown, is to show that the beginnings of the gospel would be small, but its latter end would greatly increase; in this way the work of grace in the heart, the kingdom of God within us, would be carried on. In the soul where grace truly is, it will grow really; though perhaps at first not to be discerned, it will at last come to great strength and usefulness. The preaching of the gospel works like leaven in the hearts of those who receive it. The leaven works certainly, so does the word, yet gradually. It works silently, and without being seen, Mr 4:26-29, yet strongly; without noise, for so is the way of the Spirit, but without fail. Thus it was in the world. The apostles, by preaching the gospel, hid a handful of leaven in the great mass of mankind. It was made powerful by the Spirit of the Lord of hosts, who works, and none can hinder. Thus it is in the heart. When the gospel comes into the soul, it works a thorough change; it spreads itself into all the powers and faculties of the soul, and alters the property even of the members of the body, Ro 6:13. From these parables we are taught to expect a gradual progress; therefore let us inquire, Are we growing in grace? and in holy principles and habits?
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; eves 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 , "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, , "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, , "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.
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 , "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, , "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, , "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.