ヘブライ人への手紙 2:5

聖書日本語

5 いったい、神は、わたしたちがここで語っているきたるべき世界を、御使たちに服従させることは、なさらなかった。

Bible Verse Review
  from Treasury of Scripure Knowledge

the world: Hebrews 6:5, 2 Peter 3:13, Revelation 11:15

Reciprocal: Galatians 1:4 - from Galatians 3:19 - by Ephesians 1:21 - in that Hebrews 2:8 - hast Hebrews 9:10 - until

Gill's Notes on the Bible

For unto the angels,.... 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 Psalms 8:1 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 עולם הבא, "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 πατηρ του μελλοντος αιωνος, in Isaiah 9:6 "the Father of the age", or "world to come"; and hence mention is made in the Jewish writings of עלמא דאתי דמשיחא, "the world to come of the Messiah" d.

d Targum in 1 Kings iv. 33.

Barnes' Notes on the Bible

For unto the angels hath he not put in subjection - In this verse the apostle returns to the subject which he had been discussing in Hebrews 1:1-14 - the superiority of the Messiah to the angels. From that subject he had been diverted Hebrews 2:1-4, by showing them what must be the consequences of defection from Christianity, and the danger of neglecting it. Having shown that, he now proceeds with the discussion, and shows that an honor had been conferred on the Lord Jesus which had never been bestowed on the angels - to wit, the “supremacy over this world.” This he does by proving from the Old Testament that such a dominion was given to “man” Hebrews 2:6-8, and that this dominion was in fact exercised by the Lord Jesus; Hebrews 2:9. At the same time, he meets an objection which a Jew would be likely to make. It is, that Jesus appeared to be far inferior to the angels. He was a man of a humble condition. He was poor, and despised. He had none of the external honor which was shown to Moses - the founder of the Jewish economy; none of the apparent honor which belonged to angelic beings. This implied objection he removes by showing the reason why he became so. It was proper, since he came to redeem man, that he should be a man, and not take on himself the nature of angels; and for the same reason it was proper that he should be subjected to sufferings, and be made a man of sorrows; Hebrews 2:10-17. The remark of the apostle in the verse before us is, that God had never put the world in subjection to the angels as he had to the Lord Jesus. They had no jurisdiction over it; they were mere ministering spirits; but the world had been put under the dominion of the Lord Jesus.

The world to come - The word rendered here “world” - οἰκουμένη oikoumenē - means properly the “inhabited,” or “inhabitable” world; see Matthew 24:14; Luke 2:1; Luke 4:5; Luke 21:26 (Greek); Acts 11:28; Acts 17:6, Acts 17:31; Acts 19:27; Acts 24:5; Romans 10:18; Hebrews 1:6; Revelation 3:10; Revelation 12:9; Revelation 16:14 - in all which places, but one, it is rendered “world.” It occurs nowhere else in the New Testament. The proper meaning is the world or earth considered as inhabitable - and here the jurisdiction refers to the control over man, or the dwellers on the earth. The phrase “the world to come,” occurs not unfrequently in the New Testament; compare Eph 2:7; 1 Corinthians 10:11; Hebrews 6:5. The same phrase “the world to come,” צולם ‛owlaam הבּא habaa' - occurs often in the Jewish writings. According to Buxtorf (Lexicon Ch. Talm. Rab.) it means, as some suppose, “the world which is to exist after this world is destroyed, and after the resurrection of the dead, when souls shall be again united to their bodies.” By others it is supposed to mean “the days of the Messiah, when he shall reign on the earth.” To me it seems to be clear that the phrase here means, “the world under the Messiah” - the world, age, or dispensation which was to succeed the Jewish, and which was familiarly known to them as “the world to come;” and the idea is, that that world, or age, was placed under the jurisdiction of the Christ, and not of the angels. This point the apostle proceeds to make out; compare notes on Isaiah 2:2.

Whereof we speak - . “Of which I am writing;” that is, of the Christian religion, or the reign of the Messiah.

Clarke's Notes on the Bible

Verse Hebrews 2:5. The world to come — That עולם הבא 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, Exodus 23:20, 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.