The Preposition translated FOR, is diversly used in the new Testament. It is sometimes set before the genitive case; and then it signifieth the efficient cause and that principall, as Rom. 1. 5. or instrumentall, as Matth. 1. 22. or the means whereby a thing is effected, as Acts 5. 12. In all these senses it is translated, By. See Chap. 3. v. 16. §. 164.
Sometimes it is set before the accusative case, and is translated FOR; then it sig∣nifieth the finall cause; as Matth. 14. 3, 9. and in this sense it is sometimes translated because, as Matth. 13. 21. In the next verse both cases are joyned to it, so as it signifi∣eth both the finall and the efficient cause. Here it is joyned with the accusative case. But the sentence is so placed between the humiliation and exaltation of Christ, as it may be referred to either. Some refer it to the one, some to the other.
It being referred to Christs humiliation, implieth the end of his being made less then Angels; namely, for death: that he might suffer death; or that he might die. For Jesus, as God, was eternall, immortall, and could not die: but as man he was mortall: he could, he did die.
Some place Christs humiliation below Angels in his death; and thus translate it, lower then the Angels, by the suffering of death. Our english giveth an hint of this, by putting this divers reading in the margin, thus; or, by. But the accusative case, with which the preposition is here joyned, will hardly bear that interpretation.
Again, Others referre this clause, concerning Christs death, to his exaltation, thus; We see Iesus for the suffering of death crowned: which is, as if he had said, Because he suffered death, he was crowned, &c.
If this be taken of the order, or way of Christs entring into glory (namely, that after he had suffered death, he was crowned with glory:) it well agreeth with other Scriptures, which thus speak; Ought not Christ to have suffered these things, and enter into glory? (Luk. 24. 26.) He became obedient to death, wherefore God also hath highly exalted him, Phil. 2. 8, 9. But thereupon to inferre what Papists do, that Christ by his passion merited his own glorification, is no just consequence; nor an orthodox posi∣tion. For,
- 1. The Greek phrase noteth the finall, rather, then the meritorious cause.
- 2. The glory whereunto Christ was advanced, was due to him by virtue of the union of his humane nature with his divine.
- 3. The glory whereunto he was advanced was too great to be merited.
- 4. It impaireth the glory of Christs passion, to say that hereby he merited for himself: implying that he aimed therein more at his own glory then our good.
- 5. It lesseneth Gods love to man: as if God should give his Sonne to suffer, that thereby he might attain unto another glory then he had before.
- 6. Christ going out of the world thus prayeth, O Father, Glorifie thou me with thine own self, with the glory which I had with thee before the world was, Joh. 17. 5. How was that merited in the world, which he had before the world was?
- 7. The Rhemists themselves, and other Papists acknowledge, that Christ was, strait upon his descending from Heaven, to be adored by Angels, and all other creatures.
I suppose that the main scope of the Apostle, is to set out the end of Christs being made lower then Angels; namely, that he might be a sacrifice to expiate mans sin; and thereby to make reconciliation betwixt God and man.
In this respect the first interpretation is the fittest: namely, that Christ was made man for this very end, that he might die. This is most agreeable to the proper mean∣ing of the phrase and minde of the Apostle.
Thus do many Ancient and later Divines take it. This is a second proof of Christs true manhood, namely his death. See §. 1.