For God hath not subjected unto angels the world to come, whereof we speak.

“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 what is a greater or a more worthy care of overseers, than to provide by diligent solicitude and wholesome medicine for cherishing and preserving the sheep? since the Lord speaks, and says, "The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost. And my sheep were scattered because there is no shepherd; and they became meat to all the beasts of the field, and none did search or seek after them. Therefore thus saith the Lord, Behold, I am against the shepherds, and I will require my flock at their hands, and cause them to cease from feeding the flock; neither shall they feed them any more: for I will deliver them from their mouth, and I will feed them with judgment." Since therefore the Lord thus threatens such shepherds by whom the Lord's sheep are neglected and perish, what else ought we to do, dearest brother, than to exhibit full diligence in gathering together and restoring the sheep of Christ, and to apply the medicine of paternal affection to cure the wounds of the lapsed, since the Lord also in the Gospel warns, and says, "They that be whole need not a physician, but they that are sick? " For although we are many shepherds, yet we feed one flock, and ought to collect and cherish all the sheep which Christ by His blood and passion sought for; nor ought we to suffer our suppliant and mourning brethren to be cruelly despised and trodden down by the haughty presumption of some, since it is written, "But the man that is proud and boastful shall bring nothing at all to perfection, who has enlarged his soul as hell." And the Lord, in His Gospel, blames and condemns men of that kind, saying, "Ye are they which justify yourselves before men, but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight Of God." He says that those are execrable and detestable who please themselves, who, swelling and inflated, arrogantly assume anything to themselves. Since then Marcian has begun to be of these, and, allying himself with Novatian, has stood forth as the opponent of mercy and love, let him not pronounce sentence, but receive it; and let him not so act as if he himself were to judge of the college of priests, since he himself is judged by all the priests.”

“"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.”

“Above the Apostle made a certain comparison, showing that there is a greater necessity of observing the precepts of Christ than of the law given through Angels; here he confirms the consequence, where he does two things. First he confirms the said consequence, showing that the power of Christ is greater than that of the Angels; second he proves the same through authority, where it says, but a certain one has testified. He says, therefore, that those who act against the commandments of Christ will bear greater punishments than those who act against the commandments of Angels, because Christ himself is Lord, and one who sins against the lord is punished more than one who sins against servants. And that Christ is Lord he shows from this, that God did not subject the world to come — subject to Christ — to the Angels. And he does two things. First he shows that the world is not subject to Angels; second he shows of which world he means, where it says of which we speak. For the world is not subject to Angels. Job 34:13: Whom else has he set over the earth, or whom has he appointed over the world which he made? But against this, Daniel 10:20 speaks of an Angel prince of the kingdom of the Greeks and Persians. And Deuteronomy 32:8: He set the boundaries of the peoples according to the number of the sons of God, according to another reading. And it must be said that it is not subject to them by way of dominion, but by way of a certain ministry. For the whole corporeal creation is administered through Angels. Ps. 102:21: His ministers, who do, etc. Above, 1:14, they are all called ministers. Or else, he did not subject the world to come to the Angels — the world to come, I say, namely this world, which is called "to come," because in Scripture something is sometimes called "to come" not with respect to us, but with respect to that to which it is compared, just as the same Apostle says, Rom. 5:14, concerning Adam with respect to Christ, who is the form of the one to come; for Christ is not future with respect to himself, but with respect to Adam. Thus here the world is called "to come," not with respect to us, but with respect to Christ, who is from eternity, whereas the world is in time. And because the Manichees say that the world is subject to an evil God, and not to the good one, therefore he adds of which we speak, because he means not another world, but this one. Or above, 1:11 and following, he had said they themselves will perish, namely the heavens, and will be changed, which, as was said there, is understood with respect to their state, not with respect to their substance, so that there is a twofold state of the world. One, which is now present. 2 Pet. 3:7: The heavens which now are, etc., by the same word stored up, are reserved unto fire, etc. And the other is to come. But in this world which now is, not all things are subject to him, as was said above — this with respect to the execution of power, although they are subject with respect to authority; but then, in that future state, the world will be subject to him. And therefore he adds of which we speak. Next he proves it through authority, when he says but a certain one has testified. Where he does three things. First he commends the authority of the testimony he is bringing in; second he brings in the truth of the testimony, where it says, What is man, that you are mindful of him? Third he explains the sense of the testimony, where it says, for in that to him all things. Concerning the testimony, he first sets down that the words of the Old Testament are certain testimonies of Christ. John 5:39: Search the Scriptures, etc. And a little after: and they are the ones that bear witness of me. And therefore he says but he has testified. Second, because among the Jews there were certain Scriptures less known, and certain ones more known, and therefore the Scriptures of the Psalms are of greater dignity, which they themselves used in all their sacrifices. And therefore he says in a certain place, namely one known and manifest. Third he sets down the authority of the one speaking, namely David, who was of the greatest authority. 2 Kings 23:1: The man said, to whom it was appointed concerning the Christ of the God of Jacob, the excellent psalmist of Israel. Then he brings in the testimony, when he says what is man, etc. Where he does three things. First he sets down the mystery of the incarnation; second, of the passion, where it says you made him a little lower than the Angels; third, the mystery of the exaltation, where it says with glory and honor. Concerning the first he touches on two things: first the cause of the incarnation, second the incarnation itself, where it says or the son of man. Now the cause of the incarnation is God's remembrance of man, and therefore he says what is man, to be read disparagingly; as if he were saying: man is a very small thing with respect to God. Is. 40:17: All nations are before him as though they were not, and are reputed to him as nothing and vanity. For if someone loves another, and leaves him a long time in miseries, and does not come to his aid, he seems to have forgotten him. But God loved the human race, both because he made it in his own image, and because he placed it in the midst of Paradise. But after sin, because he did not immediately come to its aid, he seems to have forgotten it. But then he seems to have been mindful of it, when he sent the restorer. Ps.: Remember us, O Lord, in your good pleasure, etc. And therefore he says what is man, etc., as if he were saying: if we consider the lowliness of man, it is a marvel that you are mindful of him, who is so lowly and small; lowly, I say, and small in nature, especially as regards his lowly substance. Gen. 2:8: God formed man from the slime of the earth. Is. 64:8: And now, O Lord, you are our father; but we are the clay, etc. Lowly in guilt. Whence Augustine, on John: Men become nothing when they sin. Obadiah: Behold, I have made you small among the nations; you are exceedingly contemptible, etc. Lowly and weak in punishment. Job 14:1: Man born of woman, living a short time. Amos 7:5: Who shall raise up Jacob? — namely, prostrate, because he is small. Second he sets down the incarnation itself, when he says son of man. Where it must be known that in sacred Scripture Christ is called son of man, as is clear from Dan. 7:13, and in the Gospel in many places; and the reason for this is that others are sons of men — Ps.: Sons of men, how long will you be heavy of heart? But Christ is son of only one human being, namely of the blessed virgin. And he himself is visited by God. Sometimes visitation in Scripture refers to a benefit, as is said in Gen. 21:1: The Lord visited Sarah, etc. But sometimes to punishment. Ps.: I will visit their iniquities with a rod. But here it refers to a benefit. You visit, that is, you confer upon him a most excellent benefit, because you make him the Son of God, from this namely, that the humanity was assumed by the Word into the unity of the supposit. Or he says this on account of the fullness of Christ. John 1:14: Full of grace and truth, etc. Or both are to be referred to Christ, so that the sense is: you are mindful of him in the incarnation, in which the humanity was assumed by Christ, but you visit in the resurrection. Or both are to be referred to the human race. Now every son of man is a man, but not every man is a son of man, for Adam was not a son of man. He is therefore called man who bears the image of the earthly man, namely of Adam. And this man is called a sinner. But he is called son of man who bears the image of the heavenly man, namely of Christ, who is called son of man. 1 Cor. 15:49: As we have borne the image of the earthly, let us also bear the image of the heavenly. Man, therefore, simply speaking is called a sinner. And because he is far from God — for salvation is far from sinners — God is said to be mindful of him, just as a man is mindful of that which is far from him. But when from a sinner he becomes just, thus the son of man is visited through grace. Job 10:12: Your visitation has preserved my spirit. Next he sets down the mystery of the passion, when he says you made him a little lower than the Angels. Where it must be known that, in the order of nature, corruptible and passible things are lesser than incorruptible and impassible things. But Angels according to nature are impassible and immortal. Hence when Christ deigned to sustain the passion and death, he was made lower than they, not because he lost his fullness, or was diminished in anything, but because he assumed our smallness to himself. And this was signified in Luke 22:43, where it is said that an Angel of the Lord appeared to him, comforting him — not because he needed him, but that he might show himself made lower than they through the passion. Now he says a little lower on account of two things. First, because every corporeal creature is a small thing, by comparison with the rational, because the corporeal is comprehended within certain limits of quantity, but the rational is not, but is always able to reach further into the more intelligible; but Christ was made lower than the Angels, not as to his divinity, nor as to his soul, but by his body alone. And thus he said a little lower on account of quantity. Second, he is said to be a little lower as to duration, because it lasted but a little. Is. 54:7: For a small moment I have forsaken you, etc. Nor is it a marvel that in the passibility of his body he was made lower than the Angels, since in this he was made lower even than man, according to that of Ps. 21:6: But I am a worm, and no man — and this on account of the shamefulness of death, concerning which Wisdom 2:20: Let us condemn him to a most shameful death. But if both things that were said, what is man, etc., are referred to man, then man is said to be made lower than the Angels in three ways: first as to knowledge, but a little lower, because not as to the genus of knowledge — for both man and Angel share in one genus of knowledge — but as to the mode, because Angels know in a more excellent mode than men. Second, as to the body, because although the Angel and the soul are of one nature, namely the intellectual, yet the soul is united to the body — but even in this only a little, because the dignity of the soul is not taken away through this kind of union, though it is in some way weighed down and impeded from a higher contemplation. Wisdom 9:15: The body which is corrupted weighs down the soul. Third, as to gifts, and this a little, not as to the gratuitous gifts — Matt. 22:30: they shall be as the Angels of God in heaven — but as to the natural gifts. Then when he says with glory and honor, etc., he shows the mystery of the exaltation, where he does three things. First he shows his glory; second, his honor, where it says and with honor, etc.; third, his power, where it says you have set him, etc. Rev. 5:12f.: Worthy is the Lamb that was slain to receive power, and divinity, and wisdom, and strength, and honor, and glory, and blessing, in every creature, etc. He says therefore first, you have crowned him with glory, that is, with brightness. For glory implies brightness. But Christ was crowned with a twofold glory, namely with the brightness of the body. Phil. 3:21: Who will refashion the body of our lowliness, conformed to the body of his brightness. This brightness is promised to him, John 12:28: And I have glorified the soul, namely by filling it with the splendors of grace, and I will glorify again, namely the body, with the glory of immortality. The other brightness is in the confession of all peoples. Phil. 2:11: And every tongue confess. Ps. 20:5: You will bestow glory and great splendor upon him. Next he shows his honor, when he says and with honor, etc. Now honor differs from glory, as effect from cause. For honor is reverence shown in testimony of excellence, whence it is a testifying of his goodness. That honor is, that every creature should revere him just as the Father. John 5:23: That all may honor the Son as they honor the Father. And he says you have crowned, namely as a sign of victory, because a crown is given to the victor. 1 Cor. 9:25: They indeed that they may receive a corruptible crown, etc. 2 Tim. 2:5: He shall not be crowned, except he strive lawfully. But Christ, through the struggle of the passion, merited this glory and honor. Phil. 2:8: He became obedient unto death, and it follows: For which cause God also exalted him, etc. But these things, as they belong to Christ insofar as he is God, are not a reward, but rather natural to him; but insofar as he is man, they are the reward of the victory of his passion. But he shows his power, first as to his authority; second as to the effect, where it says you have subjected all things, etc. As to the first, he says you have set, which can be understood in three ways. In one way, that he was set over all places, and this in the ascension. Eph. 4:10: He ascended above all the heavens, that he might fill all things. Second, in dignity. Eph. 1:20f.: Setting him at his right hand, above all principality and power, etc. Third, in power, because over every creature. Matt., last chapter: All power is given to me in heaven, etc. But Christ, insofar as he is God, was not set, but born; but he was set insofar as he is man. Above, 1:2: Whom he has appointed heir of all things, etc. The effect of his power is, that you have subjected all things under his feet. Now the prophet uses the past tense for the future, on account of greater certainty. For it has already been done in the eternal predestination of God. And he says under his feet, that is, his humanity, or with total subjection. Ps. 109:2: Until I make your enemies, etc. Or under his feet, that is, under his humanity; for just as by the head of Christ is understood God, 1 Cor. 11:3, so also by the feet of Christ is understood his humanity. Ps.: We will adore in the place where his feet stood. But if this is expounded thus, man is said to be crowned with glory as to intellectual knowledge, by which he is preeminent over the other animals. 1 Cor. 11:7: The man indeed is the glory and image of God, etc. Job 35:11: Who teaches us more than the beasts of the earth. Likewise with honor, inasmuch as he alone, above all the animals, is lord of his own acts, and is not subjected to the necessity of mutable things as to his soul, since he has free will. Likewise with power, because you have set him over all the works — in one way, so that by the word "all" are understood all the creatures which are beneath man. Gen. 1:26: Let him have dominion over the fish of the sea, and the fowl of the air, etc. In another way, so that the word "all" stands for the whole universe of creation, because even the heavenly bodies and the Angels are of service to man. Ps. 90:11: God has given his Angels charge over you, to keep you, etc. Next when he says for in that, etc., he expounds the sense of the testimony. Where the Apostle does two things. First he expounds as to his sublimity; second as to the lowering, where it says but him who by a little. Concerning the first he does two things: first he shows how the saying of the prophet is to be understood; second he shows that it is not yet fulfilled, where it says but now. When therefore he says for in that he subjected to him, he shows how it is to be understood; for since Scripture says that all things are subjected to Christ, it has left nothing not subjected to him. Hence the word "all" is not a distribution accommodated to certain classes, but absolutely to all things, because all things are generally and universally subjected to him. This is true, apart from him who subjected all things to himself, as is said in 1 Cor. 15:28; just as it is said heaven covers all things — true, of things other than itself. But then Arius argues thus: the Father subjected all things to the Son, therefore the Son is lesser than the Father himself. I respond. It must be said that it is true that the Father subjected all things to the Son according to the human nature, in which he is lesser than the Father — John 14:28: The Father is greater than I — but according to the divine nature, Christ himself subjected all things to himself. Next when he says but now we do not yet see all things subjected to him, he shows that this is not yet fulfilled, because unbelieving sinners and Demons are not yet subject to him. Rom. 10:16: But not all obey the Gospel. Ex. 10:3: How long will you refuse to be subject to me, etc. And thus sinners are not subject to Christ through the rebellion of their will, but through his power all are subjected to him now as to authority, but in the future all will be subject as to execution. Whence this is the exposition of what he said above, the world to come.”

“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 and the kingdoms of the earth shall become the kingdom of Christ, is left to the government of the angels; but Jesus Christ will take to him his great power, and will reign. He does not make that use of the ministration of angels to give the gospel as he did to give the law, which was the state of the old or antiquated world. This new world is committed to Christ, and put in absolute subjection to him only, in all spiritual and eternal concerns. Christ has the administration of the gospel church, which at once bespeaks Christ's honour and the church's happiness and safety. It is certain that neither the first creation of the gospel church, nor its after-edification or administration, nor its final judgment and perfection, is committed to the angels, but to Christ. God would not put so great a trust in his holy ones; his angels were too weak for such a charge. II. We have a scripture - account of that blessed Jesus to whom the gospel world is put into subjection. It is taken from Psa 8:4-6, 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? etc. There words are to be considered both as applicable to mankind in general, and as applied here to the Lord Jesus Christ. 1. As applicable to mankind in general, in which sense we have an affectionate thankful expostulation with the great God concerning his wonderful condescension and kindness to the sons of men. (1.) In remembering them, or being mindful of them, when yet they had no being but in the counsels of divine love. The favours of God to men all spring up out of his eternal thoughts and purposes of mercy for them; as all our dutiful regards to God spring forth from our remembrance of him. God is always mindful of us, let us never be forgetful of him. (2.) In visiting them. God's purpose of favours for men is productive of gracious visits to them; he comes to see us, how it is with us, what we ail, what we want, what dangers we are exposed to, what difficulties we have to encounter; and by his visitation our spirit is preserved. Let us so remember God as daily to approach him in a way of duty. (3.) In making man the head of all the creatures in this lower world, the top-stone of this building, the chief of the ways of God on earth, and only a little lower than the angels in place, and respect to the boy, while here, and to be made like the angels, and equal to the angels, at the resurrection of the just, Luk 20:36. (4.) In crowning him with glory and honour, the honour of having noble powers and faculties of soul, excellent organs and parts of body, whereby he is allied to both worlds, capable of serving the interests of both worlds, and of enjoying the happiness of both. (5.) In giving him right to and dominion over the inferior creatures, which did continue so long as he continued in his allegiance and duty to God. 2. As applied to the Lord Jesus Christ, and the whole that is here said can be applied only to him, Heb 2:8, Heb 2:9. And here you may observe, (1.) What is the moving cause of all the kindness God shows to men in giving Christ for them and to them; and that is the grace of God. For what is man? (2.) What are the fruits of this free grace of God with respect to the gift of Christ for us and to us, as related in this scripture-testimony. [1.] That God was mindful of Christ for us in the covenant of redemption. [2.] That God visited Christ on our account; and it was concluded between them that in the fulness of time Christ should come into the world, as the great archetypal sacrifice. [3.] That God had made him a little lower than the angels, in his being made man, that he might suffer and humble himself to death. [4.] That God crowned the human nature of Christ with glory and honour, in his being perfectly holy, and having the Spirit without measure, and by an ineffable union with the divine nature in the second person of the Trinity, the fulness of the Godhead dwelling in him bodily; that by his sufferings he might make satisfaction, tasting death for every man, sensibly feeling and undergoing the bitter agonies of that shameful, painful, and cursed death of the cross, hereby putting all mankind into a new state of trial. [5.] That, as a reward of his humiliation in suffering death, he was crowned with glory and honour, advanced to the highest dignity in heaven, and having absolute dominion over all things, thus accomplishing that ancient scripture in Christ, which never was so accomplished or fulfilled in any mere man that ever was upon earth.”

“But one in a certain place testified,.... That is, David, for he is the penman of the psalm, out of which the following words are taken; and though his name is not mentioned by the apostle, nor the particular place, or the psalm pointed at, as in Act 13:33 yet this was not through ignorance of either, nor out of disrespect to the penman; but because the apostle is writing to Jews, who were conversant with the Scriptures, and knew full well who said the words, and where they were: and it is usual with the Jews to cite passages in this manner; and the form by which the passage is introduced, by the word testified, is quite agreeable to their way of citing Scripture, of which there is another instance in Heb 7:17 and I think that this form is only used in this epistle to the Hebrews, with which they were acquainted: it is common with them to say, , "the law testified" (e), as it is said in such or such a place; and here the apostle produces a passage, as a witness and testimony of the truth of what he had said, that the Gospel dispensation is not put in subjection to angels, but to the Messiah: the passage stands in Psa 8:4 which psalm belongs to the times of the Messiah, as appears from the non-application of it to others; and from the application of a passage in it to the children in his time, Mat 21:16 by Christ himself, and of the passage here by the apostle; nor in any other time was the name of the Lord excellent in all the earth, with which the psalm begins and concludes: Saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? this is not to be understood of mankind in general: not of man in a state of innocence; there were no babes nor sucklings in paradise, nor enemies to restrain; "Enosh", the word for man, signifies a frail mortal man, which Adam then was not; nor could he be called the son of man; nor can it so well suit with him, to be said to be made a little lower than the angels, and then crowned with glory and honour: nor of man as fallen, for all things are not subjected unto him; but of Christ, with whom everything agrees, as the name by which he is called, "Enosh", a frail man; for he was a man encompassed with infirmities; of no note and esteem among men; a man of sorrows, and acquainted with griefs; was subject to death, and did die; and is often called the son of man: what is said of him suits with him, as that God was "mindful of him"; which may be expressive of his love and delight in, and choice of his human nature, to be taken into union with his divine person; and of his counsel and covenant in preparing it for him; and of his uniting it to his person; and of his providential care of it, and great affection for it; of his unction of it, and of his great regard to it in its sufferings, by supporting it, and in raising it from the dead: and also that he "visited" him; not in a way of wrath, but of favour, with his presence, with the gifts and graces of his Spirit, with divine supports, and spiritual peace and joy; all which in itself it was not deserving of, nor could it claim; and therefore these things are spoken of as favours, and in a way of admiration. (e) T. Bab. Sanhedrin, fol. 37. 1. Maimon. Hilchot Yesode Hattorsh, 3. 7. sect. 6. & Melachim, c. 11. sect. 1. Vid. Aben Ezra in Lev. xvi. 8.”

“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, Exo 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.”

“God hath not put in subjection to the Angels the [2] world to come. By the world to come, is meant the Church of Christ to the end of the world, and succeeding to the state of those who served God under the old law. The former world, under the law of Moses, might be said to be subject to Angels, by whom that law was delivered; but the church of the new law is subject to Christ, its author and publisher. (Witham)”

“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 is called "to come," or "about to be," as at the time of its being subjected to Christ by the divine decree, it was as yet a thing of the future, and is still so to us, in respect to its full consummation. In respect to the subjecting of all things to Christ in fulfilment of Psa 8:1-9, the realization is still "to come." Regarded from the Old Testament standpoint, which looks prophetically forward to the New Testament (and the Jewish priesthood and Old Testament ritual were in force then when Paul wrote, and continued till their forcible abrogation by the destruction of Jerusalem), it is "the world to come"; Paul, as addressing Jews, appropriately calls it so, according to their conventional way of viewing it. We, like them, still pray, "Thy kingdom come"; for its manifestation in glory is yet future. "This world" is used in contrast to express the present fallen condition of the world (Eph 2:2). Believers belong not to this present world course, but by faith rise in spirit to "the world to come," making it a present, though internal. reality. Still, in the present world, natural and social, angels are mediately rulers under God in some sense: not so in the coming world: man in it, and the Son of man, man's Head, are to be supreme. Hence greater reverence was paid to angels by men in the Old Testament than is permitted in the New Testament. For man's nature is exalted in Christ now, so that angels are our "fellow servants" (Rev 22:9). In their ministrations they stand on a different footing from that on which they stood towards us in the Old Testament. We are "brethren" of Christ in a nearness not enjoyed even by angels (Heb 2:10-12, Heb 2:16).”