TRV
Translation
Complete Jewish Bible
"In the highest heaven, glory to God! And on earth, peace among people of good will!"
Berean Standard Bible
“Glory to God in the highest, and on earth peace to men on whom His favor rests!”
American Standard Version
Glory to God in the highest, And on earth peace among men in whom he is well pleased.
World English Bible Messianic
“Glory to God in the highest, on earth peace, good will toward men.”
Geneva Bible (1599)
Glory be to God in the high heauens, and peace in earth, and towards men good will.
Young's Literal Translation
`Glory in the highest to God, and upon earth peace, among men--good will.'
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In the KJVVerse 24,988 of 31,102
Study This Verse
Commentary on Luke 2 verses 8–20
8 ¶ And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.
9 And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.
10 And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.
11 For unto you is born this day in the city of David a Saviour, which is Christ the Lord.
12 And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.
13 And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,
14 Glory to God in the highest, and on earth peace, good will toward men.
15 And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.
16 And they came with haste, and found Mary, and Joseph, and the babe lying in a manger.
17 And when they had seen it, they made known abroad the saying which was told them concerning this child.
18 And all they that heard it wondered at those things which were told them by the shepherds.
19 But Mary kept all these things, and pondered them in her heart.
20 And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.
The meanest circumstances of Christ's humiliation were all along attended with some discoveries of his glory, to balance them, and take off the offence of them; for even when he humbled himself God did in some measure exalt him and give him earnests of his future exaltation. When we saw him wrapped in swaddling clothes and laid in a manger, we were tempted to say, "Surely this cannot be the Son of God." But see his birth attended, as it is here, with a choir of angels, and we shall say, "Surely this cannot be the Son of God." But see his birth attended, as it is here, with a choir of angels, and we shall say, "Surely it can be no other than the Son of God, concerning whom it was said, when he was brought into the world, Let all the angels of God worship him," Heb 1:6.
We had in Matthew an account of the notice given of the arrival of this ambassador, this prince from heaven, to the wise men, who were Gentiles, by a star; here we are told of the notice given of it to the shepherds, who were Jews, by an angel: to each God chose to speak in the language they were most conversant with.
I. See here how the shepherds were employed; they were abiding in the fields adjoining to Bethlehem, and keeping watch over their flocks by night, Luk 2:8. The angel was not sent to the chief priests or the elders (they were not prepared to receive these tidings), but to a company of poor shepherds, who were like Jacob, plain men dwelling in tents, not like Esau, cunning hunters. The patriarchs were shepherds. Moses and David particularly were called from keeping sheep to rule God's people; and by this instance God would show that he had still a favour for those of that innocent employment. Tidings were brought to Moses of the deliverance of Israel out of Egypt, when he was keeping sheep, and to these shepherds, who, it is probable, were devout pious men, the tidings were brought of a greater salvation. Observe, 1. They were not sleeping in their beds, when this news was brought them (though many had very acceptable intelligence from heaven in slumbering upon the bed), but abiding in the fields, and watching. Those that would hear from God must stir up themselves. They were broad awake, and therefore could not be deceived in what they saw and heard, so as those may be who are half asleep. 2. They were employed now, not in acts of devotion, but in the business of their calling; they were keeping watch over their flock, to secure them from thieves and beasts of prey, it being probably in the summer time, when they kept their cattle out all night, as we do now, and did not house them. Note, We are not out of the way of divine visits when we are sensibly employed in an honest calling, and abide with God in it.
II. How they were surprised with the appearance of the angel (Luk 2:9): Behold, an angel of the Lord came upon them, of a sudden, epestē - stood over them; most probably, in the air over their heads, as coming immediately from heaven. We read it, the angel, as if it were the same that appeared once and again in the chapter before, the angel Gabriel, that was caused to fly swiftly; but that is not certain. The angel's coming upon them intimates that they little thought of such a thing, or expected it; for it is in a preventing way that gracious visits are made us from heaven, or ever we are aware. That they might be sure it was an angel from heaven, they saw and heard the glory of the Lord round about them; such as made the night as bright as day, such a glory as used to attend God's appearance, a heavenly glory, or an exceedingly great glory, such as they could not bear the dazzling lustre of. This made them sore afraid, put them into great consternation, as fearing some evil tidings. While we are conscious to ourselves of so much guilt, we have reason to fear lest every express from heaven should be a messenger of wrath.
III. What the message was which the angel had to deliver to the shepherds, Luk 2:10-12. 1. He gives a supersedeas to their fears: "Fear not, for we have nothing to say to you that needs be a terror to you; you need not fear your enemies, and should not fear your friends." 2. He furnishes them with abundant matter for joy: "Behold, I evangelize to you great joy; I solemnly declare it, and you have reason to bid it welcome, for it shall bring joy to all people, and not to the people of the Jews only; that unto you is born this day, at this time, a Saviour, the Saviour that has been so long expected, which is Christ the Lord, in the city of David," Luk 2:11. Jesus is the Christ, the Messiah, the Anointed; he is the Lord, Lord of all; he is a sovereign prince; nay, he is God, for the Lord, in the Old Testament, answers to Jehovah. He is a Saviour, and he will be a Saviour to those only that accept him for their Lord. "The Saviour is born, he is born this day; and, since it is matter of great joy to all people, it is not to be kept secret, you may proclaim it, may tell it to whom you please. He is born in the place where it was foretold he should be born, in the city of David; and he is born to you; to you Jews he is sent in the first place, to bless you, to you shepherds, though poor and mean in the world." This refers to Isa 9:6, Unto us a child is born, unto us a son is given. To you men, not to us angels; he took not on him the nature of angels. This is matter of joy indeed to all people, great joy. Long-looked for is come at last. Let heaven and earth rejoice before this Lord, for he cometh. 3. He gives them a sign for the confirming of their faith in this matter. "How shall we find out this child in Bethlehem, which is now full of the descendants from David?" "You will find him by this token: he is lying in a manger, where surely never any new-born infant was laid before." They expected to be told, "You shall find him, though a babe, dressed up in robes, and lying in the best house in the town, lying in state, with a numerous train of attendants in rich liveries." "No, you will find him wrapped in swaddling clothes, and laid in a manger." When Christ was here upon earth, he distinguished himself, and made himself remarkable, by nothing so much as the instances of his humiliation.
IV. The angels' doxology to God, and congratulations of men, upon this solemn occasion, Luk 2:13, Luk 2:14. The message was no sooner delivered by one angel (that was sufficient to go express) than suddenly there was with that angel a multitude of the heavenly hosts; sufficient, we may be sure, to make a chorus, that were heard by the shepherds, praising God; and certainly their song was not like that (Rev 14:3) which no man could learn, for it was designed that we should all learn it. 1. Let God have the honour of this work: Glory to God in the highest. God's good-will to men, manifested in sending the Messiah, redounds very much to his praise; and angels in the highest heavens, though not immediately interested in it themselves, will celebrate it to his honour, Rev 5:11, Rev 5:12. Glory to God, whose kindness and love designed this favour, and whose wisdom contrived it in such a way as that one divine attribute should not be glorified at the expense of another, but the honour of all effectually secured and advanced. Other works of God are for his glory, but the redemption of the world is for his glory in the highest. 2. Let men have the joy of it: On earth peace, good-will toward men. God's good-will in sending the Messiah introduced peace in this lower world, slew the enmity that sin had raised between God and man, and resettled a peaceable correspondence. If God be at peace with us, all peace results from it: peace of conscience, peace with angels, peace between Jew and Gentile. Peace is here put for all good, all that good which flows to us from the incarnation of Christ. All the good we have, or hope, is owing to God's good-will; and, if we have the comfort of it, he must have the glory of it. Nor must any peace, and good, be expected in a way inconsistent with the glory of God; therefore not in any way of sin, nor in any way but by a Mediator. Here was the peace proclaimed with great solemnity; whoever will, let them come and take the benefit of it. It is on earth peace, to men of good-will (so some copies read it), en anthrōpois eudokias; to men who have a good-will to God, and are willing to be reconciled; or to men whom God has a good-will to, though vessels of his mercy. See how well affected the angels are to man, and to his welfare and happiness; how well pleased they were in the incarnation of the Son of God, though he passed by their nature; and ought not we much more to be affected with it? This is a faithful saying, attested by an innumerable company of angels, and well worthy of all acceptation, That the good-will of God toward men is glory to God in the highest, and peace on the earth.
V. The visit which the shepherds made to the new-born Saviour. 1. They consulted about it, Luk 2:15. While the angels were singing their hymn, they could attend to that only; but, when they were gone away from them into heaven (for angels, when they appeared, never made any long stay, but returned as soon as they had despatched their business), the shepherds said one to another, Let us go to Bethlehem. Note, When extraordinary messages from the upper world are no more to be expected, we must set ourselves to improve the advantages we have for the confirming of our faith, and the keeping up of our communion with God in this lower world. And it is no reflection upon the testimony of angels, no nor upon a divine testimony itself, to get it corroborated by observation and experience. But observe, These shepherds do not speak doubtfully, "Let us go see whether it be so or no;" but with assurance, Let us go see this thing which is come to pass; for what room was left to doubt of it, when the Lord had thus made it known to them? The word spoken by angels was stedfast and unquestionably true. 2. They immediately made the visit, Luk 2:16. They lost no time, but came with haste to the place, which, probably, the angel directed them to more particularly than is recorded ("Go to the stable of such an inn"); and there they found Mary and Joseph, and the babe lying in the manger. The poverty and meanness in which they found Christ the Lord were no shock to their faith, who themselves knew what it was to live a life of comfortable communion with God in very poor and mean circumstances. We have reason to think that the shepherds told Joseph and Mary of the vision of the angels they had seen, and the song of the angels they had heard, which was a great encouragement to them, more than if a visit had been made them by the best ladies in the town. And it is probable that Joseph and Mary told the shepherds what visions they had had concerning the child; and so, by communicating their experiences to each other, they greatly strengthened one another's faith.
VI. The care which the shepherds took to spread the report of this (Luk 2:17): When they had seen it, though they saw nothing in the child that should induce them to believe that he was Christ the Lord, yet the circumstances, how mean soever they were, agreeing with the sign that the angel had given them, they were abundantly satisfied; and as the lepers argued (Kg2 12:9, This being a day of good tidings, we dare not hold our peace), so they made known abroad the whole story of what was told them, both by the angels, and by Joseph and Mary, concerning this child, that he was the Saviour, even Christ the Lord, that in him there is peace on earth, and that he was conceived by the power of the Holy Ghost, and born of a virgin. This they told every body, and agreed in their testimony concerning it. And now if, when he is in the world, the world knows him not, it is their own fault, for they have sufficient notice given them. What impression did it make upon people? Why truly, All they that heard it wondered at those things which were told them by the shepherds, Luk 2:18. The shepherds were plain, downright, honest men, and they could not suspect them guilty of any design to impose upon them; what they had said therefore was likely to be true, and, if true, they could not but wonder at it, that the Messiah should be born in a stable and not in a palace, that angels should bring news of it to poor shepherds and not to the chief priests. They wondered, but never enquired any further about the Saviour, their duty to him, or advantages by him, but let the thing drop as a nine days' wonder. O the amazing stupidity of the men of that generation! Justly were the things which belonged to their peace hid from their eyes, when they thus wilfully shut their eyes against them.
VII. The use which those made of these things, who did believe them. 1. The virgin Mary made them the matter of her private meditation. She said little, but kept all these things, and pondered them in her heart, Luk 2:19. She laid the evidences together, and kept them in reserve, to be compared with the discoveries that should afterwards be made her. As she had silently left it to God to clear up her virtue, when that was suspected, so she silently leaves it to him to publish her honour, now when it was veiled; and it is satisfaction enough to find that, if no one else takes notice of the birth of her child, angels do. Note, The truths of Christ are worth keeping; and the way to keep them safe is to ponder them. Meditation is the best help to memory. 2. The shepherds made them the matter of their more public praises. If others were not affected with those things, yet they themselves were (Luk 2:20): They returned, glorifying and praising God, in concurrence with the holy angels. If others would not regard the report they made to them, God would accept the thanksgivings they offered to him. They praised God for what they had heard from the angel, and for what they had seen, the babe in the manger, and just then in the swaddling, when they came in, as it had been spoken to them. They thanked God that they had seen Christ, though in the depth of his humiliation. As afterwards the cross of Christ, so now his manger, was to some foolishness and a stumbling-block, but others saw in it, and admired, and praised, the wisdom of God and the power of God.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–20. Public domain.
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IrenaeusAD 202
Against Heresies (Book III, Chapter 10)
And the angel of the Lord, he says, appeared to the shepherds, proclaiming joy to them: "For [Luke 2:11, etc.] there is born in the house of David, a Saviour, which is Christ the Lord. Then [appeared] a multitude of the heavenly host, praising God, and saying, Glory in the highest to God, and on earth peace, to men of good will." The falsely-called Gnostics say that these angels came from the Ogdoad, and made manifest the descent of the superior Christ. But they are again in error, when saying that the Christ and Saviour from above was not born, but that also, after the baptism of the dispensational Jesus, he, [the Christ of the Pleroma,] descended upon him as a dove. Therefore, according to these men, the angels of the Ogdoad lied, when they said, "For unto you is born this day a Saviour, who is Christ the Lord, in the city of David." For neither was Christ nor the Saviour born at that time, by their account; but it was he, the dispensational Jesus, who is of the framer of the world, the [Demiurge], and upon whom, after his baptism, that is, after [the lapse of] thirty years, they maintain the Saviour from above descended. But why did [the angels] add, "in the city of David," if they did not proclaim the glad tidings of the fulfilment of God's promise made to David, that from the fruit of his body there should be an eternal King? For the Framer [Demiurge] of the entire universe made promise to David, as David himself declares: "My help is from God, who made heaven and earth;" and again: "In His hand are the ends of the earth, and the heights of the mountains are His. For the sea is His, and He did Himself make it; and His hands founded the dry land. Come, let us worship and fall down before Him, and weep in the presence of the Lord who made us; for He is the Lord our God." The Holy Spirit evidently thus declares by David to those hearing him, that there shall be those who despise Him who formed us, and who is God alone. Wherefore he also uttered the foregoing words, meaning to say: See that you do not err; besides or above Him there is no other God, to whom you should rather stretch out [your hands], thus rendering us pious and grateful towards Him who made, established, and [still] nourishes us. What, then, shall happen to those who have been the authors of so much blasphemy against their Creator? This identical truth was also what the angels [proclaimed]. For when they exclaim, "Glory to God in the highest, and in earth peace," they have glorified with these words Him who is the Creator of the highest, that is, of super-celestial things, and the Founder of everything on earth: who has sent to His own handiwork, that is, to men, the blessing of His salvation from heaven. Wherefore he adds: "The shepherds returned, glorifying God for all which they had heard and seen, as it was told unto them." [Luke 2:20] For the Israelitish shepherds did not glorify another god, but Him who had been announced by the law and the prophets, the Maker of all things, whom also the angels glorified. But if the angels who were from the Ogdoad were accustomed to glorify any other, different from Him whom the shepherds [adored], these angels from the Ogdoad brought to them error and not truth.
Origen of AlexandriaAD 253
HOMILIES ON THE GOSPEL OF LUKE 13.3
After the Lord came to the earth, "He established peace through the blood of his cross, both for those upon the earth and those who are in heaven." And the angels wanted people to remember their Creator. They had done everything in their power to cure them, but they were unwilling to be cured. Then the angels behold him who could effect a cure. They give glory and say, "Glory to God on high, and peace on earth."
Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
But the attentive reader will ask, How then does the Saviour say, I came not to send peace on the earth, whereas now the Angels' song of His birth is, On earth peace to men? It is answered, that peace is said to be to men of goodwill. For the peace which the Lord does not give on the earth is not the peace of good will.
Methodius of OlympusAD 311
Methodius Oration Concerning Simeon and Anna
And it is a proof of this, and an irrefragable argument, that at the novelty of thy supernatural child-bearing, the angels sang on earth, "Glory to God in the highest, and on earth peace, good-will towards men"
Ephrem the SyrianAD 373
COMMENTARY ON TATIAN’S DIATESSARON 2.14-15
As peace began to be established, the angels proclaimed: “Glory in the highest and peace on earth.” When lower beings received peace from superior beings, “they cried, Glory on earth and peace in the heavens.” At that time when the divinity came down and was clothed in humanity, the angels cried, “Peace on earth.” And at the time when that humanity ascended in order to be absorbed into the divinity and sit on the right, “Peace in heaven,” the infants were crying forth before him, “Hosanna in the highest.” Hence the apostle also learned that one should say, “He made peace by the blood of his cross for that which is in heaven and on earth.” A further interpretation is that the angels cried forth: “Glory in the highest and peace on earth,” and that the children cried out, “Peace in heaven and glory on earth.” This is to show that just as the grace of his mercy gave joy to sinners on earth, so too their repentance gave joy to the angels in heaven. “Glory to God!” came from free will. Peace and reconciliation were for those against whom he was angry, and hope and remission were for the guilty.
Apostolic ConstitutionsAD 380
CONSTITUTIONS OF THE HOLY APOSTLES
"Glory be to God in the highest, and upon earth peace, good-will among men.".
Hosanna to the son of David! Blessed be He that cometh in the name of the Lord "being the Lord God who appeared to us, "Hosanna in the highest."
Gregory of NazianzusAD 390
ORATION 29.19, ON THE SON
He was wrapped in swaddling bands, but at the resurrection he released the swaddling bands of the grave. He was laid in a manger but was praised by angels, disclosed by a star and adored by magi.
Ambrose of MilanAD 397
EXPOSITION OF THE GOSPEL OF LUKE 2.51
See how divine providence strengthens faith: the angel instructs Mary, the angel instructs Joseph, the angel instructs the shepherds. It is not enough to send once; for every word stands on the testimony of two or three witnesses.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
Of old, indeed, Angels were sent to punish, as, for instance to the Israelites, to David, to the men of Sodom, to the valley of weeping. (Bochim. Judges 2:1.) Now on the other hand they sing the song of thanksgiving to God: because He hath revealed to them His coming down to men.
Behold the wonderful working of God. He first brings Angels down to men, and then brings men up to heaven. The heaven became earth, when it was about to receive earthly things.
JeromeAD 420
ON THE NATIVITY OF THE LORD
In heaven, where there is no discord, glory rules. On earth, where every day is warfare, peace prevails. Peace among whom? Among men. Why are the Gentiles without peace? Why, too, the Jews? That is exactly the reason for the qualification: Peace among men of good will, among those who acknowledge the birth of Christ.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(13. de Trin. cap. 13) For righteousness belongs to good will.
Augustine of HippoAD 430
SERMON ON THE MOUNT 1.2.9
Man is unable to rule over the lower things unless he in turn submits to the rule of a higher being. And this is the peace that is promised "on earth to men of good will." This is the life of a man of consummate and perfect wisdom. The prince of this world, who rules over the perverse and disorderly, has been cast out of a thoroughly pacified and orderly kingdom of this kind. When this peace has been established and strengthened within a man, then he who has been cast out—no matter what persecutions he may stir up from without increases the glory that is according to God.
Cyril of Alexandria (as quoted by Aquinas, AD 1274)AD 444
Catena Aurea by Aquinas
This peace has been made through Christ, for He has reconciled us by Himself to God and our Father, (2 Cor. 5:18, 19, Eph. 2:16, Col. 1:20.) having taken away our guilt, which was the ground of offence also. He has united two nations in one man, and has joined the heavenly and the earthly in one flock.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 2
Look not upon him who was laid in the manger as a babe merely, but in our poverty see him who as God is rich, and in the measure of our humanity him who prospers those in heaven, and who therefore is glorified even by the angels. And how noble was the hymn, "Glory to God in the highest, and on earth peace, and among men good will!" The angels and archangels, thrones and lordships, and the seraphim are at peace with God. Never in any way do they oppose his good pleasure but are firmly established in righteousness and holiness. But we wretched beings, by having set up our own lusts in opposition to the will of our Lord, had put ourselves into the position of his enemies. Christ has abolished this. "For he is our peace" and has united us by himself to God the Father. He has taken away from the middle the cause of the enmity and so justifies us by faith, makes us holy and without blame, and calls near to him those who were far off. Besides this, he has created the two people into one new man, so making peace and reconciling both in one body to the Father. For it pleased God the Father to form into one new whole all things in him, and to bind together things below and things above, and to make those in heaven and those on earth into one flock. Christ therefore has been made for us both peace and goodwill.
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 8
An angel announces the King's birth, and choirs of angels join their voices with his, and rejoicing together they cry out: Glory to God in the highest, and on earth peace to men of good will. Indeed, before our Redeemer was born in the flesh, we were at discord with the angels, from whose brightness and purity we stood far distant through the guilt of the first sin and through our daily transgressions. For since by sinning we were estranged from God, the angels, citizens of God, regarded us as strangers from their fellowship. But because we have come to know our King, the angels have recognized us as their fellow citizens. For since the King of heaven assumed the earth of our flesh, that angelic majesty no longer despises our weakness. The angels return to peace with us, they set aside the intent of their former discord; and those whom they had previously despised as weak and cast off, they now honor as companions. This is why Lot and Joshua worshipped angels and were not forbidden to worship; but John in his Apocalypse wished to worship an angel, yet that same angel restrained him from worshipping him, saying: See that you do not do this, for I am your fellow servant and of your brethren. Why is it that before the Redeemer's coming angels are worshipped by men and remain silent, but afterward they refuse to be worshipped, unless it is that our nature, which they had previously despised, they now fear to see prostrate before them after they behold it assumed above themselves? Nor do they now dare to scorn as weak what is beneath them, since they venerate it above themselves in the King of heaven. Nor do they disdain to have man as a companion, since they adore man as God above themselves.
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 5
Consider therefore, brothers, what is cheaper when purchased, what is more precious when possessed. But perhaps not even a cup of cold water is available to be offered to one in need; even then the divine word promises us security. For when the Redeemer was born, the citizens of heaven were revealed, who cried out: Glory to God in the highest, and on earth peace to men of good will. For before the eyes of God the hand is never empty of a gift, if the treasury of the heart has been filled with good will. Hence the Psalmist says: In me, O God, are your vows which I shall pay, praises to you. As if he were saying openly: Even if outwardly I do not have gifts to offer, yet within myself I find what I may place upon the altar of your praise, because you who are not fed by our giving are better pleased by the offering of the heart. For nothing richer than good will is offered to God. But good will is to fear the adversities of another as our own, to rejoice in the prosperity of our neighbor as in our own advancement, to consider the losses of others as our own, to reckon the gains of others as our own, to love a friend not for the sake of the world but for the sake of God, to tolerate even an enemy by loving him, to do to no one what you do not wish to suffer, to deny to no one what you justly desire to be rendered to yourself, not only to assist the needs of your neighbor according to your abilities, but to wish to help even beyond your abilities. What then is richer than this holocaust, when through what the soul sacrifices to God on the altar of the heart, it slays itself?
Gregory the DialogistAD 604
HOMILIES ON THE GOSPELS 8.2
Before the Redeemer was born in the flesh, there was discord between us and the angels, from whose brightness and holy perfection we were separated, in punishment first of original sin and then because of our daily offences. Because through sin we had become strangers to God, the angels as God’s subjects cut us off from their fellowship. But since we have now acknowledged our King, the angels receive us as fellow citizens. Because the King of heaven has taken unto himself the flesh of our earth, the angels from their heavenly heights no longer look down upon our infirmity. Now they are at peace with us, putting away the remembrance of the ancient discord. Now they honor us as friends, whom before they considered to be weak and despised.
Gregory the Dialogist (as quoted by Aquinas, AD 1274)AD 604
Catena Aurea by Aquinas
(28. Moral. sup. Job 38:7.) At the same time they also give praises because their voices of gladness accord well with our redemption, and while they behold our acceptance, they rejoice also that their number is completed.
BedeAD 735
On the Gospel of Luke
And suddenly there was with the angel a multitude of the heavenly host praising God and saying: Glory to God in the highest, and on earth peace among men of good will. When one messenger announced that God was born in the flesh, immediately a multitude of the heavenly host flew down, breaking forth with one mouth in praise of the Creator, so that they may offer their service and devotion to Christ as usual, and at the same time instruct us by their example, whenever any of the brothers resound the words of sacred teaching, or when we ourselves recall to mind things read or heard that are of piety, we should diligently render praises to God with mouth, heart, and deed. And appropriately the arriving chorus of angels receives the title of the heavenly host, who humbly obey that mighty leader in battle, who appeared to overthrow the powers of the air, and themselves vigorously drive away those opposing powers with heavenly weapons, so that they may not be able to tempt mortals as much as they wish. For just as all places are fortified against hostile invasion by the provision of the finest emperor's hand, so too God, since unclean spirits everywhere aim to overturn peace, has established the armies of angels for our protection, whose presence both breaks the audacity of demons and bestows upon us the grace of peace. And because God and man is born, rightly is peace sung to men and glory to God. The angels glorify God incarnate for our redemption, because while they see us being received, they rejoice that their own number may be replenished. They wish peace to men, because those whom they previously despised as weak and outcast, with the Lord being born in the flesh, they now venerate as companions. They proclaim peace to men, especially to men of good will, that is, to those who receive the born Christ, and not to Herod, the priests, and Pharisees, and other antichrists, who were troubled upon hearing of His birth and pursued Him with swords as much as they could. For there is no peace for the wicked, says the Lord. But great peace is given to those who love Your name, O Lord, and nothing prevents them (Isaiah 48). To whom fittingly applies what follows: I hoped for Your salvation, O Lord (Psalm 118), that is, I longed for the coming Advent of Christ with the prolonged expectation of my desires.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
Lest the authority of a single Angel should appear small, as soon as one had revealed the sacrament of the new birth, straightway there was present a multitude of the heavenly host. Rightly has the attending Chorus of Angels received the name of heavenly host, seeing they both humbly bring their aid to that Leader mighty in battle, Who has appeared to put down the powers of the air, and also themselves by their celestial arms bravely vanquish those opposing powers lest they should prevail as they wish in tempting men. But because He is both God and man, rightly do they sing Peace to men and Glory to God. As it follows, Praising God and saying, Glory to God in the highest. As soon as one Angel, one messenger, had brought the good tidings that God was born in the flesh, the multitude of the heavenly host broke forth in the praise of the Creator, in order both to fix. their devotion on Christ, and to instruct us by their example, that as often as any of the brethren shall sound forth the word of sacred learning, or we ourselves shall have brought these holy things home to our minds, we should with our whole heart, our mouths and hands, return praise to God.
They wish also peace to men, as they add, On earth peace to men, because those whom they had before despised as weak and abject, now that our Lord has come in the flesh they esteem as friends.
For whom they ask peace is explained in the words, Of good will. For them, namely, who receive the new born Christ. For there, is no peace to the ungodly, (Isa. 57:20.) but much peace to them that love the name of God. (Ps. 119:165)
BedeAD 735
Homilies on the Gospels 1.6
It is good that the angel said “has been born today” and did not say “this night.” He appeared with heavenly light to those who were conducting the watch by night and brought the good news that day was born.… He who appeared temporally in the city of David as a human being from a virgin mother was, in truth, himself born before all time and without spatial limitation, light from light, true God from true God. Because, therefore, the light of life rose for those of us dwelling in the region of the shadow of death, the herald of this rising says, “A savior has been born to you today.” So that being always advised by this word we may remember that the night of ancient blindness is past and the day of eternal salvation has arrived. Let us cast off the works of darkness. And let us walk as children of light, “for the fruit of the light is in all justice and holiness.”
John of CressyAD 1313
STICHERA OF THE NATIVITY OF THE LORD
Heaven and earth are united today, for Christ is born! Today God has come upon earth, and humankind gone up to heaven. Today, for the sake of humankind, the invisible one is seen in the flesh. Therefore let us glorify him and cry aloud: glory to God in the highest, and on earth peace bestowed by your coming, Savior: glory to you!Today in Bethlehem, I hear the angels: glory to God in the highest! Glory to him whose good pleasure it was that there be peace on earth! The Virgin is now more spacious than the heavens. Light has shone on those in darkness, exalting the lowly who sing like the angels: Glory to God in the highest!
Beholding him [Adam] who was in God’s image and likeness fallen through transgression, Jesus bowed the heavens and came down, without change taking up his dwelling in a virgin womb, that he might refashion Adam fallen in corruption, and crying out: glory to your epiphany, my Savior and my God!
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Luke 2:14 captures the climactic declaration of the heavenly host to the shepherds, announcing the profound significance of Jesus Christ's birth. This concise yet powerful verse encapsulates the core message of the Nativity: the ultimate purpose of Christ's arrival is to bring supreme glory to God in the heavens and to establish a profound, holistic peace on earth, rooted in God's benevolent favor and good will toward humanity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 2:14 is rich with literary artistry. The most prominent device is Antithesis, juxtaposing "God in the highest" with "on earth," highlighting the divine condescension of Christ's birth that bridges the gap between heaven and earth. The verse also employs Parallelism, with the two main clauses ("Glory to God..." and "on earth peace...") forming a balanced structure that emphasizes the dual impact of Christ's arrival—heavenly praise and earthly blessing. The phrase itself is a Proclamation or Declaration, delivered by a multitude of angels, lending it immense authority and solemnity. Furthermore, the entire scene is imbued with Symbolism: the "highest" symbolizing God's transcendence, "earth" representing humanity's realm, and "peace" symbolizing the ultimate reconciliation and wholeness brought by the Messiah. The angelic chorus itself is a Hyperbole of praise, indicating the immense joy and significance of the event.
THEOLOGICAL AND THEMATIC CONNECTIONS
The angelic anthem of Luke 2:14 encapsulates profound theological truths. It asserts that the Incarnation of Jesus Christ is first and foremost for the glory of God. His birth is not merely a human event but a divine act that reveals God's character, power, and redemptive love in an unprecedented way. The "peace on earth" is not a political truce, but the spiritual shalom that reconciles humanity to God, breaking down the hostility caused by sin. This peace is the fruit of God's sovereign good will and gracious initiative, demonstrating His unwavering desire to restore fellowship with His creation. It signifies the inauguration of a new covenant era where humanity can experience true reconciliation and wholeness through Christ.
REFLECTION AND APPLICATION
The timeless declaration of Luke 2:14 serves as a foundational call for all believers to orient their lives around the twin pillars of God's glory and the peace He offers. It challenges us to live lives that consistently bring honor and praise to God, recognizing that every good gift and every redemptive act originates from His benevolent will. As recipients of this divine peace, we are not merely to enjoy it personally but to become conduits of it in a broken world. This means actively pursuing reconciliation, fostering harmony, and extending kindness and good will to others, reflecting the very character of God. The angelic message is a powerful reminder that the true meaning of Christ's birth transcends seasonal celebration; it is an enduring invitation to participate in God's mission of bringing His glory and peace to every corner of the earth through lives transformed by His grace.
Questions for Reflection
FAQ
What does "in the highest" mean in this verse?
Answer: "In the highest" (Greek, en hypsistois) refers to the highest heavens or celestial realms. It signifies that the glory being given to God is not merely from humanity, but is a cosmic, universal praise originating from and acknowledged by the heavenly hosts themselves. It emphasizes God's supreme transcendence and the unparalleled significance of the Incarnation, which elicits worship even from the angelic realm.
Does "good will toward men" mean God has good will toward all people, or only a select group?
Answer: The interpretation of "good will toward men" (Greek, eudokía en anthrōpois) has been debated due to a slight textual variant in ancient manuscripts. The King James Version (KJV) and some other translations follow the reading eudokía (nominative), which implies God's benevolent disposition and favor extended to all humanity. Other ancient manuscripts read eudokías (genitive), which would translate to "peace among men of good will" or "peace to men on whom His favor rests." While the latter might suggest a more limited scope of recipients, the overarching theological message of the New Testament consistently portrays God's universal love and desire for all to come to repentance and salvation (1 Timothy 2:4). Therefore, even if the variant implies peace for those who receive His favor, the source of that favor is still God's universal good will and gracious initiative.
What kind of "peace" is being referred to here? Is it political peace, or something else?
Answer: The "peace" (Greek, eirḗnē) proclaimed by the angels is far more profound than mere political peace or the absence of war. It carries the rich meaning of the Hebrew concept of shalom, which encompasses holistic well-being, completeness, harmony, and reconciliation. It refers primarily to the spiritual peace that comes from being reconciled to God through Jesus Christ, which then extends to inner tranquility and harmonious relationships with others. This peace is a gift from God, made possible by the atoning work of Christ, who breaks down the dividing wall of hostility between God and humanity, and between people groups (Ephesians 2:14-16).
CHRIST-CENTERED FULFILLMENT
Luke 2:14 finds its ultimate fulfillment in the person and work of Jesus Christ. He is the very embodiment of the "Glory to God in the highest," for He is the "radiance of God's glory and the exact representation of His being" (Hebrews 1:3). Through His Incarnation, life, death, and resurrection, Jesus perfectly revealed God's character and brought the divine glory down to earth. He is also the "peace on earth," not merely by proclaiming it, but by being our peace. By His sacrifice on the cross, He reconciled humanity to God, breaking down the wall of hostility and creating one new humanity (Ephesians 2:14-16). Furthermore, Jesus is the ultimate expression of God's "good will toward men." His entire mission was an act of divine favor, demonstrating God's boundless love for a fallen world (John 3:16). The peace He offers is not of this world, but a deep, abiding peace that transcends circumstances (John 14:27), a peace that is fully realized in Him, the "Prince of Peace" (Isaiah 9:6). Thus, the angelic anthem is a prophetic declaration of what Christ would accomplish, bringing God's glory to its zenith and establishing true peace and divine favor among humanity through His redemptive work.