to intend · verb — present active participle, accusative singular feminine
whereof
περὶperi
G4012
properly · preposition
speak
λαλοῦμεν·laloumen
G2980
to talk · verb — present active indicative, 1st person plural
Strong's Exhaustive Concordance (James Strong, 1890/1894), public domain; digitized by Open Scriptures (CC BY-SA). KJV word tagging: eBible.org (public domain). Original-language text, parsing and brief lexicon: STEPBible.org data from Tyndale House, Cambridge (CC BY 4.0).
Cross-references
Revelation 11:15 And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord…
2 Peter 3:13 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.
Hebrews 6:5 And have tasted the good word of God, and the powers of the world to come,
Cross-references from OpenBible.info (CC BY), in the lineage of the Treasury of Scripture Knowledge (public domain).
Commentary
Matthew Henry on Hebrews 2:5-9
The apostle, having made this serious application of the doctrine of the personal excellency of Christ above the angels, now returns to that pleasant subject again, and pursues it further (Heb 2:5): For to the angels hath he not put in subjection the world to come, whereof we speak.
I. Here the apostle lays down a negative proposition, including a positive one - That the state of the gospel-church, which is here called the world to come, is not subjected to the angels, but under the special care and direction of the Redeemer himself. Neither the state in which the church is at present, nor that more completely restored state at which it shall arrive when the prince of this world is cast out…
For--confirming the assertion, Heb 2:2-3, that the new covenant was spoken by One higher than the mediators of the old covenant, namely, angels. Translate in the Greek order, to bring out the proper emphasis, "Not the angels hath He," &c.
the world to come--implying, He has subjected to angels the existing world, the Old Testament dispensation (then still partly existing as to its framework), Heb 2:2, the political kingdom of the earth (Dan 4:13; Dan 10:13, Dan 10:20-21; Dan 12:1), and the natural elements (Rev 9:11; Rev 16:4). and even individuals (Mat 18:10). "The world to come" is the new dispensation brought in by Christ, beginning in grace here, to be completed in glory hereafter. It…
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…
The Church Fathers
And we saw Him, and He had not attractiveness or grace; but His mien was unhonoured, deficient in comparison of the sons of men," "a man set in the plague, and knowing how to bear infirmity: "to wit as having been set by the Father "for a stone of offence," and "made a little lower" by Him "than angels," He pronounces Himself "a worm, and not a man, an ignominy of man, and the refuse of the People.
"For it was not to angels that He subjected the world." This is a consequence of the comparison with the angels that was previously stated. For it was necessary for the chief creature, namely the angelic one, by consulting Christ according to the flesh, to show Him to be greater as the Lord. He speaks of the future world when He says the world to come. "of which we are speaking." That is, concerning which we said above that, When he brings in the firstborn into the world. Therefore let not your mind be led astray seeking another world. But some understood a future world, the world that will be, concerning which, he says, the whole discourse is to us. For then Christ himself will sit as judge of that world; and the angels, as ministers and servants, will stand by.
"For not to angels," he says, "did He put in subjection the world to come, whereof we speak." Is he then discoursing concerning some other world? No, but concerning this. Therefore he added "whereof we speak," that he might not allow the mind to wander away in search of some other. How then does he call it "the world to come"? Exactly as he also says in another place, "Who is the figure of him that was to come," (Rom. v. 14,) when he is speaking about Adam and Christ in the Epistle to the Romans; calling Christ according to the flesh "Him that was to come" in respect of the times of Adam, (for [then] He was to come). So now also, since he had said, "but when he bringeth in the First-Begotten into the world": that thou mightest not suppose that he is speaking of another world, it is made certain from many considerations and from his saying "to come." For the world was to come, but the Son of God always was. This world then which was about to come, He put in subjection not to Angels but to Christ. For that this is spoken with reference to the Son (he says) is evident: for surely no one would assert the other alternative, that it had reference to Angels.
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 Sat…
Hebrews 2:5-9
5. For unto the angels hath he not put in subjection the world to come, whereof we speak.
5. Non enim angelis subjecit orbem futurum de quo loquimur:
6. But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him?
6. Testatus est autem quidam alicubi, dicens, Quid est homo quod memor es ejus? aut filius hominis quod visitas eum?
7. Thou madest him a little lower than the angels; thou crownedst him with glory and honor, and didst set him over the works of thy hands:
7. Minuisti eum paululum ab angelis; gloria et onore coronasti eum, et constituisti eum super opera manuum tuarum:
8. Thou hast put all th…
The author of Hebrews uses Ps 8:4-6 to transition from the discussion of Christ’s exalted divinity (Heb 1:5-14) to the discussion of his humanity (2:10-18). Psalm 8 is often presented with Ps 110:1 (see Heb 1:13) to speak of the submission of created things to Christ (see 1 Cor 15:25-27; Eph 1:20-23). Christ is the consummate human being. In his exaltation, he fulfills what fallen humanity could not: true dominion over the created order.
2:5 it is not angels: Cp. 1:13.
