(2) Which he had promised.--More correctly, which He promised before by His prophets in holy writ. There is a nicety of meaning expressed by the absence of the article before this last phrase. A slight stress is thus thrown upon the epithet "holy." It is not merely "in certain books which go by the name of holy scriptures," but "in certain writings the character of which is holy." They are "holy" as containing the promises referred to in the text, and others like them. It will thus be seen how even this faint shade of meaning works into the general argument. The writings in which the promises are contained, like the promises themselves, their fulfilment, and the consequences which follow from them, all are part of the same exceptional divine scheme.

The prophetic writings describe not only salvation, the substance of the gospel, but also the preaching of salvation, the gospel itself. (See Isaiah 40:2, "Speak ye comfortably to Jerusalem," and following verses; Isaiah 42:4; Isaiah 52:1 et seq.; Psalm 19:4; Psalm 68:11, et al.) . . .

Verse 2. - Which he promised before through his prophets in the Holy Scriptures concerning his Son. Here the parenthetical passage begins, extending to the end of ver. 6. It is unnecessary to complicate it by connecting περὶ τοῦ υἱοῦ αὐτοῦ with the previous εὐαγγέλιον Θεοῦ. It goes more naturally with προεπηγγείλατο, denoting the subject of the Old Testament promises. By προφητῶν are meant not only the sacred writers distinctively so called, but (as in Hebrews 1:1) all who spoke of old under Divine inspiration, as by γραφαῖς ἁγίαις is signified the Old Testament generally. This intimation of the gospel being the fulfilment of prophecy is fitly introduced here, as preparing the reader for the argument of the Epistle, in the course of which the doctrine propounded is shown to be in accordance with the Old Testament, and in fact anticipated therein. This is, indeed, a prominent point in the general teaching of apostles and evangelists. They announce the gospel as the fulfilment of prophecy, and the true completion of all the ancient dispensation; and it is to the Old Testament that, in addressing Israelites, they ever in the first place appeal. Thus St. Peter (Acts 2:14; Acts 3:18; Acts 4:11); thus Stephen (Acts 7.); thus St. Paul at Antioch in Pisidia, at Thessalonica, and before Agrippa (Acts 13:16; Acts 17:2; Acts 26:6, 22); thus Philip to the Ethiopian proselyte (Acts 8:35); thus Apollos at Corinth (Acts 18:28). Our Lord himself had done the same, as in Matthew 5:17; Luke 4:21; Luke 24:27, 44; John 5:39. All this is important as showing how the old and new dispensations are regarded together as parts of a whole, the old one being but the needful preparation for a fulfilment in the new, and so becoming intelligible; and thus how "through all the ages one eternal purpose runs." There was also a providential preparation in the Gentile world, though not so direct and obvious, and though, of course, not similarly noticed in addresses to disciples of the Law. But St. Paul intimates it; as in his speech on Areopagus, and also, as will be seen, in this Epistle. Even the gospel (it may be further observed) is set forth as but a further stage of progress towards a final consummation, as the dawn only of a coming daybreak. We have still but an earnest of our inheritance; the "earnest expectation of the creature" still awaits "the manifestation of the sons of God." Meanwhile, in the revelation already made through Christ, and the redemption accomplished by him, we are taught to cling to our faith in a Divine purpose throughout the world's perplexing history - that of resolving at last all discords into eternal harmony, and making manifest "one great love, embracing all." This grand view of a providential order leading to a final consummation (though how and when we know not) pervades St. Paul's writings, and should be kept in mind for a proper understanding of this Epistle. God's promises through his prophets in Holy Scripture are said to have been "concerning his Son;" and a question hence arises as to the exact sense in which "his Son" is to be here understood; a consideration of which question may help our interpretation of the expression in the following verse, which is not without difficulty, Τοῦ ὁρισθέντος υἱοῦ Θεοῦ ἐν δυνάμει. We may distinguish between three senses in which Christ is called "the Son of God."

(1) With reference to his Divine pre-existence, the term expressing his relation to the Father from eternity, like the Λόγος (and probably the μονογενὴς υἱὸς) of St. John.

(2) With reference to his incarnation, as being conceived by the Holy Ghost; as in Luke 1:35, Διὸ καὶ τὸ γεννώμενον α{γιον κληθήσεται υἱὸς Θεοῦ.

(3) With reference to the position assigned to the Messiah in psalm and prophecy, as the Son exalted to the right hand of God, and crowned with glory. It is with the last of these three references that the title is used in the Epistle to the Hebrews; where the ideal of sonship, found in the Old Testament, and imperfectly typified by the theoretic position of the theocratic kings, is regarded as prophetic, and pointing to Christ, in whom alone it is shown to be fulfilled. Hence in that Epistle his exaltation to the rank and dignity of Son is regarded as subsequent to his human obedience, and even the consequence and reward of it. It was "because of the suffering of death (διὰ τὸ πάθημα θανάτου)" that he has been "crowned with glory and honour" (Hebrews 2:9); it was after he had made a purification of sins that he "sat down on the right hand of the Majesty on high," having "inherited" that "more excellent name" - the name of Son (Hebrews 1:4). It is by no means implied that the said Epistle does not recognize a true Sonship of Christ before his exaltation; he was all along "the Son" (cf. Hebrews 5:7, Καίπερ ὤν υἱὸς ἔμαθεν, etc.), though not enthroned as such over mankind and all creation till after his resurrection; and, further, the essential doctrine of his pre-existent and eternal Sonship. in the first of the senses noted above, is distinctly taught (as in ch. 1:3), though not there by the use of the term "Son." All we say is that this word is used in the Epistle to the Hebrews to denote Christ's position and office as the royal High Priest of humanity, exalted, after suffering, to the right hand of God, rather than his original Divine Personality; such being the significance of the title in the prophetic anticipations of the Messiah. Now, this being so, and it being the promises made "through his prophets in the Holy Scriptures concerning his Son" that are being spoken of in the passage before us, it may seem at first most probable that the idea here implied by the word "Son" is the same as in the Epistle to the Hebrews, and no more. We ought, however, to take further into account what St. Paul himself seems to signify by the term when he uses it elsewhere. It does not follow that his own conception of its significance was confined to what was apparent in "the prophets." Reading them in the light of the gospel revelation, he may have seen in their language more implied than it distinctly expressed, and himself intended to imply more. The passages in his Epistles, apart from this chapter, where Christ is called God's Son are these: . . .

Parallel Commentaries ...

which
ὃ (ho)
Personal / Relative Pronoun - Accusative Neuter Singular
Strong's 3739: Who, which, what, that.

He promised beforehand
προεπηγγείλατο (proepēngeilato)
Verb - Aorist Indicative Middle - 3rd Person Singular
Strong's 4279: To promise beforehand. Middle voice from pro and epaggello; to promise of old.

through
διὰ (dia)
Preposition
Strong's 1223: A primary preposition denoting the channel of an act; through.

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

prophets
προφητῶν (prophētōn)
Noun - Genitive Masculine Plural
Strong's 4396: From a compound of pro and phemi; a foreteller; by analogy, an inspired speaker; by extension, a poet.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

[the] Holy
ἁγίαις (hagiais)
Adjective - Dative Feminine Plural
Strong's 40: Set apart by (or for) God, holy, sacred. From hagos; sacred.

Scriptures,
γραφαῖς (graphais)
Noun - Dative Feminine Plural
Strong's 1124: (a) a writing, (b) a passage of scripture; plur: the scriptures. A document, i.e. Holy Writ.


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NT Letters: Romans 1:2 Which he promised before through his prophets (Rom. Ro)