SEV Biblia, Chapter 2:5
¶ Porque no sujet a los ngeles el mundo venidero, del cual hablamos.
Clarke's Bible Commentary - Hebrew 2:5
Verse 5. The world to come] That abh lw[ olam habba, the world to come, meant the days of the Messiah among the Jews, is most evident, and has been often pointed out in the course of these notes; and that the administration of this kingdom has not been intrusted to angels, who were frequently employed under the law, is also evident, for the government is on the shoulder of Jesus Christ; he alone has the keys of death and hell; he alone shuts, and no man opens; opens, and no man shuts; he alone has the residue of the Spirit; he alone is the Governor of the universe, the Spirit, Soul, Heart, and Head of the Church: all is in his authority, and under subjection to him. But some think that the world to come means future glory, and suppose the words are spoken in reference to the Angel of God's presence, Exod. xxiii. 20, who introduced the Israelites into the promised land, which land is here put in opposition to the heavenly inheritance. And it is certain that in this sense also we have an entrance into the holiest only by the blood of Jesus. Dr. Macknight contends for this latter meaning, but the former appears more consistent with the Jewish phraseology.
John Gill's Bible Commentary
Ver. 5. For unto the angels , etc..] Though angels were concerned in the giving of the law, and were frequently employed under the former dispensation, in messages to men, and in making revelations of God's mind and will to them, yet to them hath he not put in subjection the world to come, whereof we speak : by which is meant, not the future state of eternal glory and happiness in heaven, as opposed to this world, and the present state of things; though there may be much truth in this sense, as that the present world is in subjection to angels, and the world to come is not; the present world is much in subjection, though it is not put into subjection, to evil angels, who usurp a power over it, hence Satan is called the god and prince of this world; and it is in some sense in subjection to good angels, as they are used by God in the execution of his providential care and government, in influencing and assisting at the councils of princes, in inflicting God's judgments on kingdoms and nations, and in the special care of his own people: but the world to come, as opposed to this, is not at all subject to them; they are employed in carrying the souls of departed saints thither, and shall be with them there, and join with them in their service; but they will not be as kings, nor even as children, but as servants; much less is heaven at their dispose to give to whomsoever they please; it is only in this sense in subjection to Christ, the Prince of life, who has power to give eternal life to as many as the Father has given to him: but it is not of this world the apostle is speaking; he is speaking of something now, which bears this name, and in proof of it cites a passage out of ( Psalm 8:1-9) where mention is made of sheep, and other things, which cannot refer to the world of glory: rather it designs the new heavens and new earth at the resurrection, and day of judgment, for these will not be put in subjection to angels; though of these the apostle is not speaking in the context: it seems therefore to intend the Gospel, and the Gospel dispensation and church state, in opposition to the Jewish state, and legal dispensation, which was called a world, and had in it a worldly sanctuary, and worldly ordinances, which is now at an end; and at the end of which Christ came, and then another world took place, here called the world to come, as the times of the Messiah are frequently called by the Jews abh lw[ , the world to come, the Gospel dispensation, the apostle was treating of in the preceding verses, in distinction from the law, the word spoken by angels; for the Gospel was not spoken by them, but by the Lord: the Gospel state is very properly the world to come, with respect to the Old Testament saints, who were looking for it, and in which old things are past away, and all things are become new; angels desire to look into the mysteries of it, and learn from the church the manifold wisdom of God; but not they, but men, are the dispensers of the doctrines of it; and Christ, he is the Head, King, Governor, and Father of this new world: so instead of everlasting Father, the Septuagint render the clause pathr tou mellontov aiwnov , in ( Isaiah 9:6) the Father of the age, or world to come; and hence mention is made in the Jewish writings of ajymd ytad aml[ , the world to come of the Messiah f28 .
Matthew Henry Commentary
Verses 5-9 - Neither the state in which the church is at present, nor its mor completely restored state, when the prince of this world shall be cas out, and the kingdoms of the earth become the kingdom of Christ, i left to the government of the angels: Christ will take to him his grea power, and will reign. And what is the moving cause of all the kindnes God shows to men in giving Christ for them and to them? it is the grac of God. As a reward of Christ's humiliation in suffering death, he ha unlimited dominion over all things; thus this ancient scripture wa fulfilled in him. Thus God has done wonderful things for us in creatio and providence, but for these we have made the basest returns.
Greek Textus Receptus
ου 3756 γαρ 1063 αγγελοις 32 υπεταξεν 5293 5656 την 3588 οικουμενην 3625 την 3588 μελλουσαν 3195 5723 περι 4012 ης 3739 λαλουμεν 2980 5719
Vincent's NT Word Studies
5. The writer's object is to show that the salvation, the new order of things inaugurated by Christ, is in pursuance of the original purpose of creation, to wit, that universal dominion was to pertain to man, and not to angels. The great salvation means lordship of the world to be. This purpose is carried out in Christ, who, in becoming man, became temporarily subject to the earthly dispensation of which angels were the administrators. This was in order that he might acquire universal lordship as man. Being now exalted above angels, he does away with the angelic administration, and, in the world to come, will carry humanity with him to the position of universal lordship. This thought is developed by means of Psalm 8. Having set Christ above the angels, the writer must reconcile that claim with the historical fact of Christ's humiliation in his incarnate state. The Psalm presents a paradox in the antithesis of lower than the angels and all things under his feet. From the Psalm is drawn the statement of a temporary subordination of Christ to angels, followed by his permanent exaltation over them.
Hath - put in subjection (upetaxen). The word suggests an economy; not merely subjecting the angels, but arranging or marshaling them under a new order. See 1 Cor. xv. 27, 28; Eph. i. 22; Philippians iii. 21.
The world to come (thn oikoumenhn thn mellousan). See on ch. i. 2. For hJ oijkoumenh the inhabited (land or country) see on Luke ii. 1. The world to come means the new order of things inaugurated by the sacrifice of Christ.
