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comprehenderetur (M. Geier). Against the idea of a climax it is justly objected, that in that case the strongest designation of sin, הפּשׁע, which designates sin as a falling away from God, a rebelling against Him, should stand last, whereas it occurs in the first sentence. Against the idea of a συναθροισμός it is objected, that the words “to shut up” and “to seal” are not synonymous with “to make reconciliation for,” i.e., “to forgive.” The three expressions, it is true, all treat alike of the setting aside of sin, but in different ways. The first presents the general thought, that the falling away shall be shut up, the progress and the spreading of the sin shall be prevented. The other two expressions define more closely how the source whence arises the apostasy shall be shut up, the going forth and the continued operation of the sin prevented. This happens in one way with unbelievers, and in a different way with believers. The sins of unbelievers are sealed, are guarded securely under a seal, so that they may no more spread about and increase, nor any longer be active and operative; but the sins of believers are forgiven through a reconciliation. The former idea is stated in the second member, and the latter in the third, as Hofmann and Kliefoth have rightly remarked.
There follows the second group of three statements, which treat of the positive unfolding of salvation accompanying the taking away and the setting aside of sin. The first expression of this group, or the fourth in the whole number, is “to bring in everlasting righteousness.” After the entire setting aside of sin must come a righteousness which shall never cease. That צדק does not mean “happiness of the olden time” (Bertholdt, Rösch), nor “innocence of the former better times” (J. D. Michaelis), but “righteousness,” requires at present no further proof. Righteousness comes from heaven as the gift of God (Ps. 85:11-14; Isa 51:5-8), rises as a sun upon them that fear God (Mal. 3:20), and is here called everlasting, corresponding to the eternity of the Messianic kingdom (cf. Dan 2:44; Dan 7:18, Dan 7:27). צדק comprehends the internal and the external righteousness of the new heavens and the new earth, 2Pe 3:13. This fourth expression forms the positive supplement of the first: in the place of the absolutely removed transgression is the perfected righteousness.
In the fifth passage, to seal up the vision and prophecy, the word חתם, used in the second passage of sin, is here used of righteousness. The figure of sealing is regarded by many interpreters in the sense of confirming, and that by filling up, with reference