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For there is born to you today, in David’s city, a Savior, who is Christ the Lord. This is the sign to you: you will find a baby wrapped in strips of cloth, lying in a feeding trough.”
Suddenly, there was with the angel a multitude of the heavenly army praising God, and saying,
“Glory to God in the highest, on earth peace, good will toward men.”
Luke 2:11-14 sits inside this longer paragraph.
While they were there, the day had come for her to give birth. She gave birth to her firstborn son. She wrapped him in bands of cloth, and laid him in a feeding trough, because there was no room for them in the inn. There were shepherds in the same country staying in the field, and keeping watch by night over their flock. Behold, an angel of the Lord stood by them, and the glory of the Lord shone around them, and they were terrified. The angel said to them, “Don’t be afraid, for behold, I bring you good news of great joy which will be to all the people. For there is born to you today, in David’s city, a Savior, who is Christ the Lord. This is the sign to you: you will find a baby wrapped in strips of cloth, lying in a feeding trough.”
Suddenly, there was with the angel a multitude of the heavenly army praising God, and saying,
“Glory to God in the highest, on earth peace, good will toward men.”
For there is born to you today, in David’s city, a Savior, who is Christ the Lord.
This is the sign to you: you will find a baby wrapped in strips of cloth, lying in a feeding trough.”
Suddenly, there was with the angel a multitude of the heavenly army praising God, and saying,
“Glory to God in the highest, on earth peace, good will toward men.”
for vnto you is borne this daye in the cite of David a saveoure which is Christ the lorde.
And take this for a signe: ye hall fynde the chylde swadled and layed in a manger.
And streight waye ther was with the angell a multitude of hevenly sowdiers laudynge God and sayinge:
Glory to God an hye and peace on the erth: and vnto men reioysynge.
That is, that vnto you is borne this day in the citie of Dauid, a Sauiour, which is Christ the Lord.
And this shalbe a signe to you, Yee shall finde the babe swadled, and laid in a cratch.
And straightway there was with the Angel a multitude of heauenly souldiers, praising God, and saying,
Glory be to God in the high heauens, and peace in earth, and towards men good will.
Questions where the Bible appears to say two different things, with the passages on each side set together.
90 distinct cross-references across this passage (93 total citations).
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Geneva Bible translators 1599 · Public Domain On vv13–14 Whole armies of Angels, which compass the Majesty of…
Whole armies of Angels, which compass the Majesty of God round about, as it were soldiers.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv11–14 11 For unto you is born this day in…
11 For unto you is born this day in the city of David a Saviour, which is Christ the Lord.
Ver. 11. A Saviour] The Greek word is so emphatic (as Cicero witnesseth) that other tongues can hardly find a fit word to express it. The Grecians delivered by Flaminius, rang out Σωτηρ, Σωτηρ, with such a courage, that the birds, astonished, fell to the earth.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v13 The nativity of our Saviour was published first by…
The nativity of our Saviour was published first by one angel, but it must be celebrated by a multitude of angels, who appear praising God upon this occasion. These are called the Lord’s host, Psa 103:20,21, not only because he useth them as his arms, to destroy his enemies, but also because of the order which is amongst them. How they praised God is expressed Luk 2:14, they sang
Glory to God in the highest, and on earth peace, goodwill toward men. The words may be taken either judicatively, as signifying that was come to pass that day, by which God would have glory, men would have peace, and the good will of God to the sons of men was unspeakably declared: or precatorily, the angels desiring God might have glory, and that peace might be on earth, and the goodwill of God published to the sons of men. But the Vulgar Latin is most corrupt, that rendereth these words, peace to men of good will. When we consider that the heavenly host was here praising God, it will appear very reasonable to interpret these words judicatively; the angels hereby declaring their apprehensions, and the truth concerning this act of providence, no act more declaring the glory of God’s power, wisdom, or goodness; nor more declaring his good will towards men, and more conducing to peace upon the earth, whether by it we understand the union of the Jews and Gentiles, or that peace of particular souls which floweth from a justification by faith in Christ; for though the text seemeth to speak of three things,
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glory to God, peace on earth, and good will toward men, yet indeed they are but two; the two latter differing only as the cause and the effect; the good will of God is the cause, peace with or amongst men is the effect, Rom 5:1; Eph 2:14,15,17.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v13 Although the birth of our blessed Saviour was published…
Although the birth of our blessed Saviour was published by one angel, yet is it celebrated by a host of angels; a whole choir of angels chaunt forth the praises of Almighty God, upon this great and joyful occasion.
Here observe, 1. The singers.
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2. The song itself.
The singers of this heavenly anthem are the holy angels; called a host, partly for their number, and partly for their order.
Where learn, 1. The goodness and sweet disposition of these blessed spirits, in whose bosom that cankered passion of envy has no place; if it had, there was never such an occasion to stir it up as now: but heaven admits of no such passion; envy is a native of hell, ’tis the smoke of the bottomless pit, the character and temper of the apostate spirits; these grieve at the happiness of man, as much as the angels rejoice.
O ye blessed angels! what did these tidings concern you, that ruined mankind should be taken again into favour; whereas those of your own host, which fell likewise, remained still in that gulph of perdition, into which their sin had plunged them, without either hope of mercy, or possiblitly of recover! The less we repine at the good, and the more we rejoice at the happiness of others, the more like we are to the holy angels; yea, the more we resemble God himself.
Learn, 2. Did the angels thus joy and rejoice for us? Then what joy ought we to express for ourselves? Had we the tongue of angels, we could not sufficiently chaunt forth the praises of our Redeemer. Eternity itself would be too short to spend in the rapturous contemplation of redeeming mercy.
Observe, 3. The anthem or song itself, which begins with a doxology, Glory be to God in the highest; that is, let God in the highest heavens be glorified by the angels that dwell on high. The angelical choir excite themselves, and all the host of angels, to give glory to God for these wonderful tidings; as if they had said, "Let the power, the wisdom, the goodness and mercy of God, be acknowledged and revered by all the host of heaven for ever and ever."
Next to the doxology, follows a gratulation: glory be to God in the highest, for there is peace on earth: and good will towards men. The birth of Christ has brought a peace of reconcilitaion betwixt God and man upon earth; and also a piece of amity and concord betwixt man and man, and is therefore to be celebrated with acclamations of joy.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv11–14 For unto you is born this day,.... Day is…
For unto you is born this day,.... Day is here put for a natural day, consisting both of night and day; for it was night when Christ was born, and the angels brought the tidings of it to the shepherds. The particular day, and it may be, month and year, in which Christ was born, cannot be certainly known; but this we may be sure of, it was in the fulness of time, and at the exact, season fixed upon between God and Christ in the council and covenant of peace; and that he was born, not unto, or for the good of angels; for the good angels stand in no need of his incarnation, sufferings, and death, having never fell; and as for the evil angels, a Saviour was never designed and provided for them; nor did Christ take on him their nature, nor suffer in their stead: wherefore the angel does not say, "unto us", but "unto you", unto you men; for he means not merely, and only the shepherds, or the Jews only, but the Gentiles also; all the children, all the spiritual seed of Abraham, all elect men; for their sakes, and on their account, and for their good, he assumed human nature; see Isa 9:6.
in the city of David; that is, Bethlehem, as in Luk 2:4 where the Messiah was to be born, as being, according to the flesh, of the seed of David, his son and offspring; as he is, according to his divine nature, his Lord and root. The characters of this new born child follow, and which prove the tidings of his birth to be good, and matter of joy:
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a Saviour; whom God had provided and appointed from all eternity; and had been long promised and much expected as such in time, even from the beginning of the world; and is a great one, being God as well as man, and so able to work out a great salvation for great sinners, which he has done; and he is as willing to save as he is able, and is a complete Saviour, and an only, and an everlasting one: hence his name is called Jesus, because he saves from sin, from Satan, from the law, from the world, from death, and hell, and wrath to come, and from every enemy,
Which is Christ the Lord; the Messiah spoken of by the prophets; the anointed of the Lord, with the Holy Ghost without measure, to be a prophet, priest, and king in his church; and who is the true Jehovah, the Lord our righteousness, the Lord of all creatures, the Lord of angels, good and bad, the Lord of all men, as Creator, the Prince of the kings of the earth, the Lord of lords, and King of kings; and who is particularly the Lord of saints by his Father's gift, his own purchase, the espousal of them to himself, and by the power of his grace upon them: and the birth of such a person must needs be joyful, and is to be accounted good news, and glad tidings.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv11, 14 To you - Shepherds; Israel; mankind.
To you - Shepherds; Israel; mankind.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv11–14 Verse 11. A Saviour, which is Christ the Lord.]…
Verse 11. A Saviour, which is Christ the Lord.] A Saviour, σωτηρ, the same as Jesus from σωζειν, to make safe, to deliver, preserve, to make alive, thus used by the Septuagint for החיה hecheiah, to cause to escape; used by the same for פלט to confide in, to hope. See the extensive acceptations of the verb in Mintert, who adds under σωτηρ: " The word properly denotes such a Saviour as perfectly frees us from all evil and danger, and is the author of perpetual salvation." On the word Jesus, see Joh 1:29.
Which is Christ. Χριστος, the anointed, from χριω to anoint, the same as משיה Messiah, from משח mashach. This name points out the Saviour of the world in his prophetic, regal, and sacerdotal offices: as in ancient times, prophets, kings, and priests were anointed with oil, when installed into their respective offices. Anointing was the same with them as consecration is with us. Oil is still used in the consecration of kings.
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It appears from Isa 61:1, that anointing with oil, in consecrating a person to any important office, whether civil or religious, was considered as an emblem of the communication of the gifts and graces of the Holy Spirit. This ceremony was used on three occasions, viz. the installation of prophets, priests, and kings, into their respective offices. But why should such an anointing be deemed necessary? Because the common sense of men taught them that all good, whether spiritual or secular, must come from God, its origin and cause. Hence it was taken for granted,
1. That no man could foretell events, unless inspired by the Spirit of God. And therefore the prophet was anointed, to signify the communication of the Spirit of wisdom and knowledge.
2. That no person could offer an acceptable sacrifice to God for the sins of men, or profitably minister in holy things, unless enlightened, influenced, and directed by the Spirit of grace and holiness. Hence the priest was anointed, to signify his being divinely qualified for the due performance of his sacred functions.
3. That no man could enact just and equitable laws which should have the prosperity of the community and the welfare of the individual continually in view, or could use the power confided to him only for the suppression of vice and the encouragement of virtue, but that man who was ever under the inspiration of the Almighty.
Hence kings were inaugurated by anointing with oil. Two of these offices only exist in all civilized nations, the sacerdotal and regal; and in some countries the priest and king are still consecrated by anointing. In the Hebrew language, משח mashach signifies to anoint; and המשיח ha-mashiach, the anointed person. But as no man was ever dignified by holding the three offices, so no person ever had the title ha-mashiach, the anointed one, but Jesus the Christ. He alone is King of kings, and Lord of lords: the king who governs the universe, and rules in the hearts of his followers; the prophet to instruct men in the way wherein they should go; and the great high priest, to make atonement for their sins.
Hence he is called the Messias, a corruption of the word המשיח ha-mashiach, THE anointed ONE, in Hebrew; which gave birth to ὁ Χριστος, ho Christos, which has precisely the same signification in Greek. Of him, Melchizedek, Abraham, Aaron, David, and others, were illustrious types; but none of these had the title of THE MESSIAH, or the ANOINTED of GOD: This does, and ever will, belong exclusively to JESUS the CHRIST.
The Lord. Κυριος, the supreme, eternal Being, the ruler of the heavens and the earth. The Septuagint generally translate יהוה Yehovah by Κυριος. This Hebrew word, from היה hayah, he was, properly points out the eternity and self-existence of the Supreme Being; and if we may rely on the authority of Hesychius, which no scholar will call in question, Κυριος is a proper translation of יהוה Yehovah, as it comes from κυρω, - τυγχανω, I am, I exist. Others derive it from κυρος, authority, legislative power. It is certain that the lordship of Christ must be considered in a mere spiritual sense, as he never set up any secular government upon earth, nor commanded any to be established in his name; and there is certainly no spiritual government but that of God: and indeed the word Lord, in the text, appears to be properly understood, when applied to the deity of Christ. Jesus is a prophet, to reveal the will of God, and instruct men in it. He is a priest, to offer up sacrifice, and make atonement for the sin of the world. He is Lord, to rule over and rule in the souls of the children of men: in a word, he is Jesus the Saviour, to deliver from the power, guilt, and pollution of sin; to enlarge and vivify, by the influence of his Spirit; to preserve in the possession of the salvation which he has communicated; to seal those who believe, heirs of glory; and at last to receive them into the fulness of beatitude in his eternal joy.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v13 Luk 2:13-14. And suddenly there was with the angel,…
Luk 2:13-14. And suddenly there was with the angel, &c. — The welcome news was no sooner published, than a multitude of heavenly beings were heard celebrating, in songs and hymns divine, the praises of God, on account of his unspeakable mercy and love to men; and saying, Glory to God in the highest, &c. — The shouts of a multitude are generally broken into short sentences, and are commonly elliptic; which is the cause of some ambiguity in these words, which may be understood in different senses. Some read them thus: Glory to God in the highest, that is, in heaven, and on earth peace, yea, favour, toward men. Others understand them as signifying, That the good-will, or favour, which was now shown to men, is the Glory of God in the highest, and is the peace and happiness of those who dwell on earth. This is doubtless an important sense, and what the original will very well bear, but it changes the doxology into a kind of proverb, and destroys much of its beauty. As Dr. Campbell observes; “The most common interpretation of the passage is the most probable.” The words are doubtless to be considered as expressions of rejoicing exclamation, strongly representing the piety and benevolence of these heavenly spirits, and their affectionate good wishes for the prosperity of the Messiah’s kingdom; as if they had said, “Glory be to God in the highest heavens, and let all the angelic legions resound his praises in the most exalted strains, for, with the Redeemer’s birth, peace and all happiness come down to dwell on earth; yea, the overflowings of divine benevolence and favour are now exercised toward sinful men, who through this Saviour become the objects of his complacential delight.” The words, considered in a doctrinal point of view, teach us, what it is of great importance to know, 1st, That the birth of Christ is an event which, above all others, brings glory to God, giving such a display of several of his perfections as had never been made before, particularly of his holiness and justice, in requiring such a sacrifice as was hereby to be prepared for the expiation of human guilt, and his mercy, in providing and accepting it; his wisdom, in devising such a plan for the redemption of lost man, and his power, in executing it. 2d, It brings peace on earth, that is, peace to man, peace with God, through the atonement and mediation of Christ; peace of conscience, as the consequence of knowing that we have peace with God, and peace one with another. 3d, It displays the good-will, the benevolence, the love of God to man, as no other of his works or dispensations ever did, or could do. See 1Jn 4:7, &c.; Joh 3:16.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv12, 14 This shall be a sign ... - The evidence…
This shall be a sign ... - The evidence by which you shall know the child is that you will find him wrapped in swaddling clothes and lying in a manger.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv11, 12, 14 Because the light of life is risen to us,…
Because the light of life is risen to us, dwelling in the region of the shadow of death. (Ven. Bede)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v13 C. Heaven and Earth united, in celebrating the Nativity.…
C. Heaven and Earth united, in celebrating the Nativity. Luk_2:13-20
(Luk_2:15-20. The Gospel for the Day after Christmas.)
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13And suddenly there was with the angel a multitude of the heavenly host praisingGod, and saying, 14Glory to God in the highest, and on earth peace, good will [εὐδοκία] toward men [peace among men of His good will, i.e., among the elect people of God,εἰρήνη ἐν ἀνθρώποις εὐδοκίας].17 15And it came to pass, as the angels were gone away from them into heaven, [and the men]18 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. 16And they came with haste, and found Mary and Joseph, and the babe lying in a manger. 17And when they had seen it, they made known abroad the saying which was told them concerning this child. 18And all they that heard it wondered at those things which were told them by the shepherds. 19But Mary keptall these things, and pondered them in her heart. 20And the shepherds returned,19 glorifying and praising God for all the things that they had heard and seen, as it was told unto them.
EXEGETICAL AND CRITICAL
Luk_2:13. A multitude of the heavenly host, צְבָא הַשָּׁמַיִם.—A usual appellation of the angels, who are represented as the body-guard of the Lord. Comp. 1Ki_22:19; Dan_7:10; 2Ch_18:18; Psa_103:21; Mat_26:53; Rev_19:14. To include among the multitude spoken of, the spirits of the Old Testament saints, as well as angels, is a conjecture unsupported by the text.
Luk_2:14. Glory to God in the highest.—The song of the angels may be divided into three parts, the last of which contains the fundamental idea, which evokes the praise of the two preceding strophes. God’s good-will toward men: this is the matter, the text, the motive of their song. The reading, ἐν ἀνθρώποις εὐδοκίας, followed by the Vulgate and received by Lachmann, is indeed supported by considerable weight of external testimony, but presents the internal difficulty of introducing a weak repetition in this short doxology: ἐπὶ γῆς and ἐνἀνθρ. being merely equivalents. This difficulty can only be obviated by understanding εἰρήνη in its literal sense of peace, altering the punctuation, and reading as the first member of the sentence, δόξα ἐνὑψίστοις Θεῷ καὶ ὲπὶ γῆς, and as the second, εἰρήνηἐν ἀνθρώποις εὐδοκίας. Yet even then, this last expression, in the sense of men who are the objects of the divine good-will, or of those who are themselves men of good-will (homines bonœ voluntatis), is harsh and unexampled in New Testament phraseology. It is far more suitable to consider the divine εὐδοκία ἐνἀνθρ., so gloriously manifested in sending His Son, as the theme of the song. It is because of this good-will that he receives δόξα ἐν ὑψίστοις in heaven, Mat_21:9; and ἐπὶ γῆς ἐιρήνη, i.e., praise and honor. The parallelism of the members requires this explanation, and a comparison with Luk_19:38 favors it. The connection of ideas, then, stands thus: the good-will of God towards man is the subject of His glorification, both in heaven and earth. The usual explanation of peace as the cessation of a state of enmity through the birth of Messiah, the Prince of Peace, Isa_9:5, must in this case be given up. The εἰρήνη appears in this song, not as a benefit vouchsafed to man, but as an homage offered to God.
Good-will.—The word expresses not only that God shows unmerited favor to men, but that they are also objects of complacency to Him. The same fact is expressed by Christ, Mat_3:17; Mat_12:18; Mat_17:5. The solution of the mystery, how a holy God can feel complacency towards sinful man, lies in the fact, that He does not look at him as he is in himself, but as he is in Christ, who is the Head of a renewed and glorified humanity.
[I beg leave to differ from the esteemed author in the interpretation of the Gloria in excelsis, especially for the reason that εἰρήνη never means praise or honor, but always peace, and is so uniformly translated in the English Version in the 80 or more passages where it occurs in the N. T. (except Act_9:31, where it is rendered rest, and Act_24:2, where it is translated quietness). See Bruder’s Greek Concordance. If we retain the reading εὐδοκία, I prefer, as coming nearest the interpretation of Dr. v. Oosterzee, that of Bengel: “Gloria in excelsissimis Deo (sit), et in terra pax (sit)! cur? quoniam in hominibus beneplacitum (est).” In other words, God is praised in heaven, and peace is proclaimed on earth, because He has shown His good-will to men by sending the Messiah, who is the Prince of peace (Isa_9:5) and has reconciled heaven and earth, God and man. Or, according to the more usual and natural interpretation, the third clause is taken as an amplification simply of the second, forming a Hebrew parallelism. Hence the absence of καὶ after εἰρήνη. This will undoubtedly remain the meaning of the Gloria in excelsis for the common reader of the authorized Protestant Versions of the Bible which read εὐδοκία in the nominative.—But as I have shown above in the Critical Notes, the weight of external testimony is strongly in favor of the reading εὐδοκίας, in the genitive, so that the angelic hymn consists of two, not of three, clauses: Δόξα ἐν ὑψίστοις Θεῷ—καὶ ἐπὶγῆς εἰρήνη ἐν ἀνθρώποις εὐδοκίας,—the last three words qualifying and explaining ἐπὶ γῆς. There is a threefold correspondence: (1) between δόξα and εἰρήνη; (2) between ἐν ὑψίστοις or ἐν οὐρανοῖς and ἐπὶ γῆς; and (3) between Θεῷ and ἐν ἀνθρώποις εὐδοκίας. (Cp. Meyer and Bleek.) The sense is: Glory be to God among the angels in heaven for sending the Messiah,—and peace or salvation on earth among men of His good pleasure (unter Menschen des göttlichen Wohlgefallens), i.e., among God’s chosen people in whom He is well pleased. Εὐδοκία (דָצוֹז) is, in any case, not the good-will of men toward God or toward each other (as the Vulgate and the Roman Catholic Versions have it: hominibus bonœ voluntatis, Rheims Version: men of good-will), so as to limit the peace to those men who are disposed to accept the Messiah and to be saved; but it means here (as in all other cases but one) the good-will or the gracious pleasure of God toward men, by which He reconciles the world to Himself in Christ (2Co_5:19). Comp. Mat_11:26 (οὕτως ἐγένετο εὐδοκία ἔμπροσθέν σου); Luk_10:21; Eph_1:5 (κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ); Eph_1:9; Php_2:13 (ὁ Θεὸς…ἐνεργῶν…ὑπὲρ τῆς εὐδοκίας); 2Th_1:11. In the same sense the verb is used Mat_3:17 : “This is My beloved Son in whom I am well pleased, ἐν ᾧεὐδόκησα; Luk_17:5. For the unusual genitive we may compare the analogous phrases: σκεῦος ἐκλογῆς, Act_9:15, and ὁ υἱὸς τῆς ἀγαπῆς αὐτοῦ, Col_1:13.
I will only add that this angelic song is the keynote of the famous Gloria in excelsis which was used as a morning hymn in the Greek Church as early as the second or third century, and thence passed into the Latin, Anglican, and other Churches, as a truly catholic, classical, and undying form of devotion, sounding from age to age and generation to generation. Sacred poetry was born with Christianity, and the poetry of the Church is the echo and response to the poetry and music of angels in heaven. But the worship of the Church triumphant in heaven, like this song of the angels, will consist only of praise and thanksgiving, without any petitions and supplications, since all wants will then be supplied and all sin and misery swallowed up in perfect holiness and blessedness. Thus the glorious end of Christian poetry and worship is here anticipated in its beginning and first manifestation.—P. S.]
Luk_2:15. Let us now go.—Not the language of doubt, which can scarcely believe, but of obedience desiring to receive, as soon as possible, assurance and strength, in the way of God’s appointing.
Luk_2:16. And found Mary and Joseph, and the babe.—Here, as usual in the history of the Nativity, the name of Mary comes before that of her husband. Natural as it was that they should not find the child without His parents, yet this meeting was specially adapted to give most light to the shepherds concerning the mysterious occurrence. The Evangelist leaves it to our imagination to conceive the joy with which this sight would fill the hearts of the simple shepherds, and what strength the faith of Mary and Joseph must have drawn from their unexpected and wonderful visit.
Luk_2:17. They made known abroad the saying that was told them, διεγνώρισαν.—The διά obliges us to believe that they spoke to others besides Joseph and Mary concerning the appearing of the angels. Probably by daybreak there might have been many persons in the neighborhood of the φάτνη. Though the influence of the shepherds was too little for their words to find much echo beyond their immediate circle; yet they were the first evangelists pro modulo suo among men.
Luk_2:18. And all that heard it wondered.—It is a matter of rejoicing, that the good news left no one who heard it entirely unmoved. The contrast, however, between these first hearers (Luk_2:18) and Mary (Luk_2:19), forces upon us the conclusion, that their wonder was less deep and less salutary than her silent pondering.
Luk_2:19. But Mary.—Mary appears here, as well as in Luk_1:29; Luk_2:51, richly adorned with that incorruptible ornament which an apostle describes (1Pe_3:4) as the highest adorning of woman. Heart, mind, and memory are here all combined in the service of faith.
Luk_2:20. And the shepherds returned.—A beautiful example of their pious fidelity in their vocation. Their extraordinary experience does not withdraw them from their daily and ordinary duties, but enables them to perform them with increased gladness of heart. They probably fell asleep, before the beginning of our Lord’s public ministry, with the recollection of this night in their hearts, and a frame of mind like that of the aged Simeon. Their names, unknown on earth, are written in heaven, and their experience is the best example of the first beatitude. Mat_5:3. Undoubtedly, their early and simple testimony to the new-born Saviour was not entirely without fruit; though they might soon have been convinced that such a messsage, brought to them from heaven, was not calculated for the ears of every one, nor intended to be proclaimed upon the house-tops.
DOCTRINAL AND ETHICAL
1. Granting, as is reasonable to suppose, that the announcement of the first angel produced a heavenly and extraordinary frame of mind in the shepherds, yet the fact of the angels’ song loses none of its historic reality from this admission. The first message of salvation made them capable of entering into the rejoicings of the heavenly world on this unparalleled occasion. It is easier to believe that the words κατὰῥητόν were imprinted on their memory, than that they could possibly forget them. Happily, however, there is now no need of mentioning or refuting the rationalistic explanations of this occurrence, as they have already died a natural death. The arbitrary assumption, that the history of the song of angels must have immediately resounded through the whole land, could alone have emboldened any one to find, with Meyer, “in the subsequently prevailing ignorance and non-recognition of Jesus as the Messiah,” a real difficulty against the objective truth of this whole occurrence.
2. Although St. Luke’s declaration (Luk_1:3), that he had “perfect understanding of all things from the very first,” must be applied to every part of the history of the Nativity; yet the historic credibility of the angels’ song is best demonstrated when it is considered in connection with the personal dignity of the Redeemer. A just estimate of the whole is the best preparation for appreciating isolated facts, in the history of our Lord’s manifestation in the flesh. The divine decorum manifested in the early history will be evident to those only, who honor and understand the great facts of Christ’s public life. The supernatural occurrences with which the history opens, can offend those alone who forget the exalted nature of its progress, and the miraculous splendor of its conclusion. (For remarks on the Gloria in excelsis, see the Dissert. theol. de hymno angelico by Z. B. Muntendam, Amsterdam, 1849.)
3. He who acknowledges in Jesus of Nazareth the Christ, the Lord, the Son of the living God, will find no difficulty in the miracles attending His entrance into the world. Four things are here especially in unison with the rank of the King, and the spiritual nature of His kingdom:—Angels celebrate the birth of Jesus; angels celebrate the birth of Jesus on earth; angels celebrate the birth of Jesus in the quiet night; angels celebrate the birth of Jesus in the presence of poor shepherds. The first denotes the exalted dignity of His person; the second, the purpose of His coming (Col_1:20); the third, the hidden nature of His glory to the eye of sense; the fourth, the subjects to be admitted into His kingdom. There is something so unspeakably great and glorious in this union of earthly obscurity with heavenly splendor, of angels with shepherds, of the form of a servant with the majesty of a king, that the well-known saying, “ce n’ est pas ainsi qu’ on invente,” can never be better applied than to the whole narrative.
[Rousseau, in the famous Confession of the Savoyard Vicar in his Emile, says against the theory of poetic fiction that the poet (of the gospel history) would be greater than the hero; and Theodore Parker, though himself addicted to this false system, inconsistently, yet truly and forcibly remarks, that “it takes a Jesus to forge a Jesus.” This is a strong argument against the mythical hypothesis of Strauss, and the legendary hypothesis of Renan. By denying the miracle of the historical Jesus of the gospel, they leave us the greater miracle of the Jesus of fiction.—P. S.]
4. It will conduce to our due estimation of the work of redemption, to consider the point of view from which the angels contemplate it. These holy spirits, who desire to look into the depths of these mysteries (1Pe_1:12), who admire the manifold wisdom of God in His dealings with His church (Eph_3:10), and rejoice even over one sinner that repenteth (Luk_15:10), held but one such festival as that they celebrated in the night of the Nativity. It is no marvel, since by the birth of Jesus sinners are not only reconciled with God and with each other, but things in heaven and on earth are also gathered together in one (Eph_1:10). To the question, why the Logos should receive fallen men, and not fallen angels, they know but one answer: εὐδοκία!
5. The excellent way in which the wonders of the holy night have been glorified by art, deserves special admiration. We need but call to mind the church hymn of Cölius Sedulius (about a. d. 405); A solis ortus cardine; the Quid est quod arctum circulum of Prudentius; the Jesu redemtor omnium of an unknown author; the Agnoscet omne sœculum of Fortunatus, not to refer to later ones. Among painters, John Angelicus da Fiesole has admirably represented the Annunciation; Correggio the suggestive image of the night of the Nativity; Raphael the ideal conception of the Madonna with the holy child. In the representation of the entire holy family the Italian school is distinguished above all others. [Roman Catholic art glorifies too much the Madonna in the Divine Child and reflects the doctrinal error of Mariolatry; Protestant art glorifies the Divine Son above His earthly mother and every other creature. The perfection of art will be the perfection of worship, whose only proper object is the triune God.—P. S.]
HOMILETICAL AND PRACTICAL
The salvation of sinners, the joy of angels.—God’s good-will towards men, the matter of His glorification in heaven and earth.—What does the angels’ song announce to men? 1. Bethlehem’s miracle; 2. Jesus’ greatness; 3. the Father’s honor; 4. the Christian’s calling; 5. heaven’s likeness.—The praise of the sons of God in the first hour of creation (Job_38:7), and in the first hour of redemption.—The hymns of heaven, contrasted with the silence of earth.—The angel, the best instructor in true Christmas rejoicing.—The song of the seraphim of the Old (Isa_6:1 ff.), and the song of the angels of the New Covenant.—Every Christmas carol a distant echo of the angels’ song.—The song of the angels on earth, and the song of the redeemed in heaven (Rev_5:9).—Angels came into the fields, but not to the manger.—Angels return to heaven, their Lord remains on earth.—The light which disappeared from the shepherds, contrasted with the light which continued to shine before them.—The journey to the manger: What must be, 1. left behind, 2. taken, and 3. expected on this journey.—The earnest inquiry after the incarnate Redeemer.—Through faith to vision; through vision to higher faith.—The first act of worship before the child in the manger.—The first messengers of the gospel (Luk_2:17).—The birth of Christ in us: 1. Its commencement, by wondering (Luk_2:18); 2. its progress, by pondering (Luk_2:19); 3. its end, thankful glorifying of God (Luk_2:20).—The testifying faith of the shepherds contrasted with the silent faith of Mary.—The first communion of saints around the manger of the Lord, a communion of faith, of love, and of hope.—Mary’s faith tried, strengthened, and crowned on the night of the Nativity.—Contemplative faith at the manger of the Lord.—The first pilgrims to the stable of Bethlehem: 1. Their pilgrim mind; 2. their pilgrim staff; 3. their pilgrim hope; 4. their pilgrim joy; 5. their pilgrim thanksgiving.—The glad tidings of salvation, 1. demand, 2. deserve, and 3. reward, the strictest investigation.—Not one indifferent witness of the new-born Saviour.—The Sabbath hours of the Christian life, a preparation for renewed God-glorifying activity.—To glorify God in our daily work, the best thankoffering for the sight of His grace in Christ.
Starke:—Nova Bibl. Tub.: Jesus honored in heaven, however much He was despised on earth.—Majus:—In Christ heaven and earth, God, men and angels, are reconciled.—Bibl. Wurt.:—As soon as we hear of Christ, we should run to find him.—We should excite one another to exercises of piety.—We must seek Christ, not according to our own notions, wit, or reason, but according to the word of God.—Nova Bibl. Tub.:—They who wonder at the mysteries of God, though they believe not yet, are not far from faith.—Be not a forgetful hearer, but a doer of the word.—Luther:—It is praiseworthy to imitate the angelic virtues (Luk_2:13-20).
Arndt:—True celebration of Christmas, after the pattern of the shepherds: 1. Their going; 2. their seeing; 3. their spreading abroad the saying; 4. their return to their avocations.
Heubner:—A childlike disposition is not disturbed by the meanness of outward appearances.
Luk_2:19 : St. Luke here gives us a hint of one of his sources of information.—What effects should the announcement of the birth of Jesus produce in us? 1. Desires after Jesus, a longing to know Him by our own experience; 2. zeal in testifying for Jesus, for the encouragement of others; 3. renewed activity in duty, and constant glorifying of God by a holy walk and conversation.
Kitten:—The festival of the Nativity, a festival for both heaven and earth: 1. For heaven; for it was, (a) prepared in heaven, (b) suited for heaven, (c) celebrated in heaven. 2. For earth; for it is the festival which commemorates, (a) our illumination, (b) our elevation to the rank of God’s children, (c) our transformation into heirs of glory.
Florey:—Our heart, the birth place of the Lord:
1. Hidden from the world; 2. favored by the Lord; 3. blessed within.
Herberger:—Christmas day, 1. a day of miracle; 2. a day of honor; 3. a day of grace.
Höfer:—In Christ we receive, 1. the love of heaven; 2. the light of heaven; 3. the peace of heaven.
Ahlfeld:—The shepherds as patterns for imitation: 1. They seek the child in the stable and the manger; 2. they spread the gospel message everywhere; 3. they praise God with thankful joy.
Harless:—The faith of the shepherds, true faith. 1. Its foundation—(a) God’s word, (b) God’s deed; 2. its properties—(a) emotion of heart, (b) activity of life; 3. its aim—(a) the spreading of the kingdom of God upon earth, (b) the glory of God.
Brandt:—Joy in the Saviour Isaiah , 1. the greatest, 2. the noblest, 3. the most active joy.
Kraushold:—A true Christmas blessing consists in our becoming, 1. more desirous of salvation, 2. firmer in faith, 3. more abundant in testimony, 4. more joyful in praise.
Fuchs:—The Christian’s celebration of Christmas: 1. His visit to his Saviour (Luk_2:15-16); 2. his sojourn with his Saviour (Luk_2:18-19); 3. his return from his Saviour (Luk_2:17; Luk_2:20).
[“With malice toward no one, with charity for all.” This truly Christian motto of President Lincoln, in his second inaugural address, spoken in the midst of a fearful civil war, March 4, 1865, is an earthly echo of the Divine εὐδοκία.—P. S.]
Footnotes:
[17]Luk_2:14.—Here we meet with one of the most important differences of reading which materially affects the sense. Dr. van Oosterzee follows the Received Text and defends it in the Exegetical Notes. I shall supply here the necessary critical information. The text. rec., which reads εὐδοκία, and puts a comma after εἰρήνη, is supported by some later uncial MSS., E., G., H., K., L., M., P. (but not by B., as was generally stated before Mai’s edition, even by Lachmann, Tischendorf, ed. 7, and Bleek), also by most of the Greek fathers, as Origen (?), Eusebius, Athanasius, Epiphanius, Greg. Naz., Chrysostom, Cyr. Alex., Const. Apost. (the Gloria in excelsis), and most of the interpreters. The Authorized English Version, Luther, and most of the Protestant Versions follow the text. rec. On the other hand, εὐδοκίας (the genitive depending on ἀνθρώποις and connected in one sentence with ἐπι γῆς εἰρήνη) is the reading of the oldest and weightiest uncial MSS., Cod. Sinait. (as edited by Tischendorf), Cod. Alex, or A., Cod. Vatic. or B. (as edited both by Angelo Mai, who derives εὐδοκίας a prima manu, and by Buttmann), Cod. Bezæ or D. (Cod. C. or Ephræmi Syri has a lacuna in Luk_2:6-41, and can be quoted on neither side), the Itala and Vulgata (hominibus bonæ voluntatis, to which Wiclif and all the Roman Catholic Versions conform), Irenæus, the Latin fathers, as Ambrose, Hieronymus, Augustine, and it was approved by Beza, Bengel (though not in his Gnomon), Mill, R. Simon, Hammond, and adopted in the text by Lachmann, Tischendorf (ed. 7), Tregelles (Alford is doubtful); among modern commentators by Olshausen, Meyer (who translates: unter Menschen, welche wohlgefallen), and Ewald (unter Menschen von Huld). The internal evidence also is rather in favor of εὐδοκίας. For it is easier to suppose that a transcriber changed the genitive into the nominative, to make it correspond with δόξα and εἰρήνη, than that he changed the nominative into the unusual phrase ἄνθρωποι εὐδοκίας. Tischendorf says in loc. (ed. 7 critica major): “Incredibile est εὐδοκίας a correctore profectum esse, εὐδοκία vero facile se offerebat. Præterea lectio a nobis recepta ab ipso sensu imprimis commendatur; aptissime enim hymnus iste duobus membris absolvitur, quorum alterum verbis δόξα, usque Θεῷ, alterum verbis καὶ ἐπί usque εὐδοκίας continetur.” But I shall have more to say on the interpretation of the passage in the Exegetical Notes below.
[18]Luk_2:15.—The reading καὶ οἱ ἄνθρωποι before οἱ ποιμένες is supported by A., D., E., etc., adopted by Tischendorf, and Alford, also by de Wette, Meyer, and van Oosterzee (who defends it as forming a beautiful antithesis to ἄγγελοι); but it is omitted by Codd. Sin. and Vat., the Latin Vulgate, Eusebius, Augustine, etc., and is included in brackets by Lachmann and Tregelles.
[19]Luk_2:20.—Ὑπέστρεψαν is the proper reading, sustained by Cod. Sin., etc., and adopted in the modern critical editions against ἐ πέστρεψαν of the Elzevir text.—P. S.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv11–14 unto you is born--you shepherds, Israel, mankind [BENGEL]. Compare…
unto you is born--you shepherds, Israel, mankind [BENGEL]. Compare Isa 9:6, "Unto us a Child is born." It is a birth--"The Word is made flesh" (Joh 1:14). When? "This day." Where? "In the city of David"--in the right line and at the right "spot"; where prophecy bade us look for Him, and faith accordingly expected Him. How dear to us should be these historic moorings of our faith! With the loss of them, all substantial Christianity is lost. By means of them how many have been kept from making shipwreck, and attained to a certain external admiration of Him, ere yet they have fully "beheld His glory."
a Saviour--not One who shall be a Saviour, but "born a Saviour."
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Christ the Lord--"magnificent appellation!" [BENGEL]. "This is the only place where these words come together; and I see no way of understanding this "Lord" but as corresponding to the Hebrew JEHOVAH" [ALFORD].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv11, 12, 14 11. Unto you—You, the people of Israel.
11. Unto you—You, the people of Israel.
City of David—The true place for the birth of David’s royal son.
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A Saviour—Too high a title for a mere man.
Christ—The Anointed, the Messiah.
The Lord—Which is the Greek for the incommunicable name Jehovah.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv11–14 11. a Saviour] It is a curious fact that…
11. a Saviour] It is a curious fact that ‘Saviour’ and ‘Salvation,’ so common in St Luke and St Paul (in whose writings they occur forty-four times), are comparatively rare in the rest of the New Testament. ‘Saviour’ only occurs in Joh_4:42; 1Jn_4:14; and six times in 2 Pet. and Jude; ‘salvation’ only in Joh_4:22, and thirteen times in the rest of the N. T.
Christ the Lord] “God hath made that same Jesus whom ye crucified both Lord and Christ,” Act_2:36; Php_2:11. ‘Christ’ or ‘Anointed’ is the Greek equivalent of Messiah. In the Gospels it is almost invariably an appellative, ‘the Christ.’ But as time advanced it was more and more used without the article as a proper name. Our Lord was ‘anointed’ with the Holy Spirit as Prophet, Priest and King.
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the Lord] In the lower sense the word is used as a mere title of distinction; in the higher sense it is (as in the LXX.) the equivalent of the Hebrew ‘Jehovah’—the ineffable name. “We preach Christ Jesus the Lord,” 2Co_4:5 (see Php_2:11; Rom_14:9; 1Co_8:6; “No one can say that Jesus is the Lord but by the Holy Ghost,” 1Co_12:3).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv12–14 (12) This shall be a sign unto you.—The sign…
(12) This shall be a sign unto you.—The sign was not such in itself, but became so by its agreement with the prediction. It was something exceptional that a new-born infant should be found, not in a cradle, but in a manger; still stranger that that infant babe should be the heir of the House of David.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv11–14 A Savior. Another favorite word with SS. Paul and…
A Savior. Another favorite word with SS. Paul and Luke. The terms "Savior" and "salvation" occur in their writings more than forty times. In the other New Testament books we seldom find either of these expressions.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv11–14 For unto you is born this day
Luk_2:11
For unto you is born this day
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Lessons from the birthday of Christ
The birthday of Christ!--a name which connects with the familiar associations of home-life the opening of the heavens to human hope, the inconceivable grace and condescension of Almighty God, the beginning of a state of things on earth in which God our Maker has united Himself for ever with humankind.
I. REVERENCE. In thinking of Christs birthday, we are between two dangers. It may have become a mere name and word to us, conventionally accepted and repeated, but conveying no really living meaning; or it may have come with such fulness of meaning as to overwhelm and confound our thoughts, making us ask, How can such things be? Let us remember that God is Love; and that the mystery of the incarnation is the manifestation of that infinite Love. Let us try to take a true measure of the unspeakable majesty and living goodness with which we have to deal.
II. PURITY. The Incarnation was the mind and atmosphere of heaven, coming with all the height of their sanctities into human flesh--a spectacle to make us stop and be thoughtful, and consider our own experience of life and society. Let us pass from things which fashion and custom do not mind, but which do lower the tone and health of soul and character, which often tempt and corrupt it; let us turn away our eyes from what, however captivating and charming, is dangerous to know and look at, to the little child and His mother, and learn there the lesson of strength, of manliness--for purity means manliness--of abhorrence of evil.
III. HUMILITY. The human mind cannot conceive any surrender of place and claims, any willing lowliness and self-forgetfulness, any acceptance of the profoundest abasement, comparable to that which is before us in the birth, and the circumstances of the birth, of Jesus Christ. The measure of it is the measure of the distance between the Creator and the creature, and the creature in the most unregarded, most uncared-for condition, helpless, unknown, of no account for the moment among the millions of men whom He had made, and whose pride, and loftiness, and ambition filled His own world. There He was for the time, the youngest, weakest, poorest of them all; and He came thus, to show what God thinks of human pride, ambition, loftiness. He came thus, to show how God despises the untruth of self-esteem, the untruth of flattery, and to teach how little the outward shows of our present condition answer to that which, in reality and truth, it is worth while for a living soul, an immortal being, to be.
IV. THE LESSON OF NOT PUTTING OUR TRUST IN THE ARM OF FLESH. Contrast the birthday of Christ with the purpose of His coming--to reform, conquer, and restore the world. Of all that mighty order which was to be, of all that overwhelming task and work before Him, here were the first steps, in the lowest paths of human life! He it was to whom was committed this great work of God. Not in the way which men understood or anticipated, not by forces and measures suggested by their experience, but in the exact way of Gods perfect holiness and righteousness. He began and finished the work which the Father gave Him to do. In the utter unlikelihood of His success, there is a lesson for us. In doing His work, and in doing our own work, we are often sorely tempted to depart from His footsteps. In doing His work, in maintaining His cause, in fighting for His kingdom, it has always been too common for man to think, that all the same means are available which are used in human enterprises, that success depended on the same conditions, that it was impossible without employing weapons which were not like His. They have trusted to energy, strength, sagacity; they have distrusted the power of single-hearted obedience, prayer, patience, faith, self-sacrifice, goodness; they have thought it weak to be over-scrupulous; they have forgotten how far beyond the reach and touch of human power are the fortunes of the kingdom of the Most Holy. And so in doing our own work, it is hard for us all not to do the opposite to what our Master did; hard not to trust to the arm and the ways of flesh, instead of trusting with our eyes shut the path of duty, truth, obedience. The trader has before him the way of unflinching honesty, or the way in which custom and opinion allow him to take advantage and make shorter cuts to profit and increased business; which path will he take? Will he have faith in principle, and perhaps wait, perhaps lose; or will he do as others do, and, highly respecting principle, yet forget it at the critical moment? The young man entering into life wishes to get on. Will he trust to what he is, to his determination to do right, to straightforwardness and simplicity, to Gods blessing, or what God has blessed and promised to bless, or will he push his fortunes by readiness to appear what he is not, by selfishness, by man-pleasing, by crooked paths and questionable compliances? The boy has to do his lessons and satisfy his teachers. Will he be content to appear no cleverer than he is, to be conscientious, diligent, faithful, dutiful, whatever comes of it; or will he be tempted to save himself labour and trouble by shorter and easier ways which many will tell him of, and gain credit for what he has no right to? Here, to warn us, to teach us, to comfort us, in all our varied conditions and employments, we have the beginning of Christs conquest of the world. The footsteps of His great progress begin from the cradle of the nativity.
V. GLADNESS AND JOY. Sometimes we feel hardly in tune for the rejoicing of Christmas. It contrasts sharply with the bitterness of a recent bereavement, the sorrowful watch round a hopeless sick bed. Or it may be, while we are saluting our Lords coming with hymns and carols of childlike exultation, and repeating the angelic welcome to the Prince of Peace, that by a terrible irony, the heavens around us are black with storm and danger: that great nations are involved in the horrible death-struggle of war; that day by day men are perishing by every form of carnage, and suffering every form of pain; and that by each others hands. We almost ask, in such a case, whether it is not mockery to think of gladness. Yet it is in place even then; and Christmas claims it from us. Those great gospel songs which heralded the Incarnation of the Son of God--the Magnificat, the Benedictus, the Song of the angels--were themselves but the prelude to the life of the Man of Sorrows. They are followed immediately by Rachel weeping for her children at Bethlehem, and the flight from the sword of Herod. But yet in those dreadful days on earth, of blood and pain and triumphant iniquity, there was peace in heaven and the joy of the angels; for amid the cloud and storm of the conflict which men could not see through, the angels knew who was conquering. He is conquering, and to conquer still. All falsehood, cruelty, selfishness, oppression, and tyranny, are to fall before Him. Amid the darkness of our life, the hope of man is still on Him, as fixed and sure as ever it was. He will not disappoint man of his hope. (Dean Church.)
The message of the shepherds
I. How SURE IS GODS WORD!
II. How WONDERFUL ARE GODS WAYS!
III. How GLORIOUS IS GODS SALVATION! (W. S. Bruce, M. A.)
The two advents
I. THE FIRST COMING WAS IN WEAKNESS, the glory hidden; the second will be in power, the glory revealed.
II. THE FIRST CONING WAS INTRODUCTIVE TO AN EXPERIENCE OF LABOUR AND SUFFERING; the second will be the inauguration of coronation and triumph.
III. IN FIRST COMING CHRIST MADE SALVATION POSSIBLE; in second He will prove how His work has sped.
IV. IN FIRST COMING HE INVITED MEN TO RECONCILIATION AND PEACE; in second He shall descend to bless the believing, but judge the impenitent. Lessons: As we are sure concerning the record of the first advent, let us also be as to the prediction of the second. Have we used the first so as to be prepared for this? (G. McMichael, B. A.)
Unto us a child is born
I. 1. Consider the revelation thus delivered by the angel--Unto you is born a Saviour. Jesus is horn a Saviour; we do not make Him a Saviour; we have to accept Him as such. Neither does salvation come from us or by us, but it is born to us.
2. Consider the outward sign by which the Saviour was to be known--A babe lying in a manger! Children are the saviours of society: the human race renewing itself perpetually in the freshness and innocence of childhood is prevented from becoming utterly corrupt. This is just the lesson the world needed. Philosophy, art, law, force, all had tried to raise mankind out of sin, and all had failed. In the fulness of time unto us a Child is born, and in the weakness of that Childhood, the human race is renewed, its flesh comes again as the flesh of a little child.
II. 1. What a message from heaven to a world weary of life and sick with sin--Unto you is born a Saviour!
2. What a message to those who are trusting in the pride of intellect, or in the pride of wealth, or in the pride of earthly position, or in the pride of character--This shall be the sign: a Babe wrapped in swaddling clothes and lying in a manger! The signs which betoken the presence of the Eternal are not always such as commend themselves to mens reasoning, for we are living among shadows which are not realities, although we mistake them for such. (Canon Vernon Hutton, M. A.)
The nature of Christs salvation
He is not a temporal Saviour: He is not a Saviour from mere temporal calamity; He is not a Saviour such as the saviours among the Jews were, who had emancipated them from their civil foes; but He is a Saviour from spiritual evils. He saves us from spiritual darkness by His Word; from the pollution and power of sin, by His merit and grace; from the bondage of Satan, by His energy; from hell, by becoming a curse for us, that we may attain eternal life. His salvation extends to the soul as well as the body; to eternity as well as to time. (Dr. Beaumont.)
Universality of the gospel offer
In the further prosecution of this discourse, we shall first say a few words on the principle of the gospel message--good-will: Secondly, on the object of the gospel message--men--it is a message of good-will to men: And, Thirdly, on the application of the gospel message to the men who now hear us.
I. When we say that God is actuated by a principle of good-will to you, it sounds in your ears a very simple proposition. There is a barrier in these evil hearts of unbelief, against the admission of a filial confidence in God. We see no mildness in the aspect of the Deity. Our guilty fears suggest the apprehension of a stern and vindictive character. It is not in the power of argument to do away this impression. We know that they will not be made to see God, in that aspect of graciousness which belongs to Him, till the power of a special revelation be made to rest upon them--till God Himself, who created light out of darkness, shine in their hearts. But knowing also that He makes use of the Word as His instrument, it is our part to lay the assurances of that Word, in all their truth and in all their tenderness, before you.
II. We now proceed, in the second place, to the object of the gospel message--men--a message of good-will to men. The announcement which was heard from the canopy of heaven was not good-will to certain men to the exclusion of others. It is not an offer made to some, and kept back from the rest of the species. It is generally to man. We know well the scruples of the disconsolate; and with what success a perverse melancholy can devise and multiply its arguments for despair. But we will admit of none of them. We look at our text, and find that it recognizes no outcast. Tell us not of the malignity of your disease--it is the disease of a man. Tell us not of your being so grievous an offender that you are the very chief of them. Still you are a man. The offer of Gods good-will is through Christ Jesus unto all and upon all them that believe. We want to whisper peace to your souls; but you refuse the voice of the charmer, let him charm never so wisely. And here the question occurs to us--how does the declaration of Gods good-will in the text consist with the entire and everlasting destruction of so many of the species? In point of fact, all men are not saved. We hold out a gift to two people, which one of them may take and the other may refuse. The good-will in me which prompted the offer was the same in reference to both. God in this sense willeth that all men shall be saved. There is no limitation with Him; and be not you limited by your own narrow and fearful and superstitious conceptions of Him.
III. But this leads us, in the last place, to press home the lesson of the text on you who are now sitting and listening around us. God, in the act of ushering the gospel into the world, declares good-will to man. He declares it therefore to you. Now, you are liable to the same fears with these shepherds. You are guilty; and to you belong all the weakness and all the timidity of guilt. (T. Chalmers, D. D.)
Christ the Saviour
At the very utterance of the name Saviour, every heart exults with a delight otherwise unknown. To the generous breast, no other object is so beautiful, no other sound so welcome. Never do we shed such rapturous tears, or feel so passionate a joy, as when we witness the heroism and the self-devotion of some act of magnanimous deliverance. Power softens into loveliness, when thus exerted. Danger and toil, encountered in such a cause, impart a stern, yet irresistible attraction. It is thus we think of the patriot, bleeding for the freedom of his country; of the philanthropist, regardless of his own security amidst pestilence, and darkness, and the ministers of death, that he may release the wretched captive, and break the yoke of the oppressor; of the advocate, defending the house of the widow or the heritage of the orphan, and turning into mockery the venality of accusation, and the menaces of vengeance; of the statesman, who stands forth single-handed, but with a dauntless heart, to turn back the flood of tyranny or faction, when threatening to engulf in common ruin the welfare of his people and the safety of mankind; and of the pilot, adventurously urging his way through the pitiless and maddening surge, that he may snatch some solitary victim from the horrors of shipwreck, and bear him, naked and shivering, to the shore. What, then, shall be the glory of Him who plunged, with all the consciousness of unsheltered peril, into the very depths of misery, to rescue the perishing soul! Or what shall be the measure, either of our admiration or our gratitude, when we celebrate, beholding its last triumphs, the emancipation of a world! Advocate, Friend, Brother, these are beloved names; and, like a grateful odour, they give life to the drooping spirit; but if the name of Saviour be more endearing than them all, then what is that ravishment of love with which the rescued sinner shall hail at length the blessed name of Jesus! (S. McAll.)
The Saviours love
Like the sunshine that falls with magical flicker on pearl and ruby, lance and armour, in the royal hall, yet overflows the shepherds home, and quivers through the grating of the prisoners cell; pours glory over the mountain-range; flames in playful splendour on the wave; floods the noblest scenes with day, yet makes joy for the insect; comes down to the worm, and has a loving glance for the life that stirs in the fringes of the wayside grass; silvers the moss of the marsh and the scum of the pool; glistens in the thistle-down; lines the shell with crimson fire, and fills the little flower with light; travels millions and millions of miles, past stars, past constellations, and all the dread magnificence of heaven, on purpose to visit the sickly weed, to kiss into vividness the sleeping blooms of spring, and to touch the tiniest thing with the gladness that makes it great: so does the Saviours love, not deterred by our unworthiness, not offended by our slights, come down to teach and bless the meanest and the lowliest life in the new creation. He restores the bruised reed; the weakest natures share His visits, and revive beneath His smile. (Charles Stanford, D. D.)
The great announcement
I. A Saviour is BORN.
II. A SAVIOUR is born.
III. A Saviour is born unto you.
IV. THIS DAY. (Van. Doren.)
A Saviour from spiritual ruin
I know not how, but when we hear of saving, or mention of a Saviour, presently our mind is carried to the saving of our skin, of our temporal state, of our bodily life; further saving we think not of. But there is another life not to be forgotten, and greater the dangers, and the destruction there more to be feared than of this here, and it would be well sometimes we were reminded of it. Besides our skin and flesh, a soul we have, and it is our better part by far, that also hath need of a Saviour; that hath her destruction out of which, that hath her destroyer from which she would be saved, and those would be thought on. Indeed, our chief thought and care would be for that; how to escape the wrath, how to be saved from the destruction to come, whither our sins will certainly carry us. Sin will destroy us all. And to speak of a Saviour, there is no person on earth has so much need of a Saviour as has a sinner. Nothing so dangerous, so deadly unto us, as is the sin in our bosom; nothing from which we have so much need to be saved, whatsoever account we make of it. From it comes upon us all the evil of this life, and of the life to come, in comparison whereof these here are not worth speaking of. Above all, then, we need a Saviour for our souls, and from our sins, and from the everlasting destruction which sin will bring upon us in the other life not far from us. Then if it be good tidings to hear of a Saviour, where it is but a matter of the loss of earth, or of this life here; how then, when it comes to the loss of heaven, to the danger of hell, when our soul is at stake, and the well-doing or un-doing of it for ever? Is not such a Saviour worth hearkening after? (Bp. Lancelot Andrews.)
Christ the Saviour of men
What does that word Christ mean, and what does it teach us? To the Jew of that day, and even to the Pagan, there could have been no doubt as to the meaning of this word Christ, the Christos, the Anointed, one representing to him some person who had been publicly set apart to some great office among men. Anointing was that act by which, especially among the Jews, a man was set apart to some Divinely appointed office among the people; the prophet who was to speak to the people from God, the priest who was to minister to the people in holy things for God, the king who was to rule in Gods glory over Gods own people, were solemnly set apart by anointing to their office. What they would have called anointing we now call consecration--the publicly and divinely ordered sanctioning and setting apart of a man for an office in which he is to minister unto men and for God. This is anointing, and more than this, it implies that with the appointment and consecration came a power and a grace to fit a man for the office he received. When our Lord, then, is called the Anointed One, the Christ, it means that He is the One of all humanity, who is divinely consecrated and set apart to noble office and high service, and whose whole life and being is filled with the Divine light necessary for doing the work of that office--the Anointed, consecrated One, in whom all consecration and Divine unction centres for the performance of all offices. And every one of these offices, observe, was in the service of mankind. The prophetic office was His, and He claims it as His own when He says, The Spirit of the Lord is upon Me, for He hath anointed Me--what for? to preach the gospel to the poor. The prophets office was an office to serve mankind as their teacher, their guide, and their counsellor. The priestly office was His, and for what? That He might offer Himself as a Lamb without spot or blemish to God, and, having entered by a new and living way with His own blood, should live for intercession and sacrifice, coming forth with blessings for Gods people. God made Him king over them, and gave Him heaven for an inheritance--for what? That He might rule them in righteousness and peace. Prophet, Priest, King: in each one of these He was the servant of mankind, and so He says of Himself, The Son of Man came not to be ministered unto, but to minister. King of kings and Lord of lords He is, but Servant of servants to His brethren, and the lordship and the kingdom that He won was won by faith and suffering, won by faithful service, and He served that He might reign, and through it all He was sustained by the in dwelling power of the Spirit of God, who gave not the Spirit by measure unto Him. This is the idea of the Christ, the consecrated One. It means One whose whole life on earth, whose whole life ever since He has left this earth, was devoted, is devoted, to the service of mankind. (Bishop W. C. Magee.)
A consecrated life
Not so long ago the inhabitants of the Sandwich Islands were sorely smitten and plagued by leprosy. They resolved at last to gather all the lepers from the islands round about, all tainted with the slightest symptoms of leprosy, and banish them to one island, where they should dwell and perish slowly, while the rest of their fellow citizens were saved from the plague--and they did so. And this band of pilgrims, on a pilgrimage of death, were gathered on the shore of one of these islands, about to depart by a ship which would carry them away for life, and standing on the shore was a priest, a Roman Catholic priest, and he saw this multitude going away without a shepherd to care for their souls, and he said, Take me, let me go amongst them; I will dwell amongst these lepers, and will give them the ministrations of religion which otherwise they would be without. He went, and for some time his courage sustained, and his ministrations blessed that people amongst whom he had cast his lot for life, for he might never leave that place; and then we hear in a letter, written by himself calmly and cheerfully, how that the disease has at last assailed himself, and that his hours of labour are numbered, and before him lies the death of slow and hideous decay to which he had doomed himself that he might save others. In that man was the heart of the priest; in that man was to be seen a manifestation of the Spirit of Christ, the Anointed One; full surely on that soul rested the Divine unction that strengthens and blesses men for noble deeds of sacrifice; and there is not one of us who, in our boasted Protestantism, might be disposed to look down upon the benighted priest, there is not one of us who might not say, Let my soul be with his soul in the day when men will have to give an account before the judgment seat of God. (Bishop W. C. Magee.)
The good news is for each and all
It is very pleasant to hear good tidings for all the rest of the world; but it is pleasanter to know that we have a personal share in the benefits of which those tidings tell. There may be safety to others who are endangered, and not to us. The lifeboat may come and go, and we be left on the wreck. Bread may be distributed to the hungry, and we fail of a share which shall keep as from starving. The physician may bring health to many, and pass us by unnoticed. All of our condemned fellows might be pardoned, and we have no release. Unless the good tidings are to us also, we cannot welcome them with boundless joy, however glad we are that there is help for others. The writer found himself, in the fortunes of war, a prisoner in the Libby, at Richmond. One evening, as the prisoners lay down to sleep, the story was whispered among them that a flag-of-truce boat had come up the river, and that some one of their number was to be released the next day. That was glad tidings for all. But the question in every prisoners mind was, Am I to be released? There were many dreams of home that night on that prison floor. In the early morning, after roll-call, there was breathless expectancy for the name of the favoured prisoner. It was the name of Chaplain Trumbull. Those glad tidings had a meaning for him they could not have for any of his companions. To him there came that day the message of deliverance from bondage, and he passed out from the prison-house thanking God that the message was to him. Unto you is a Saviour born. Whoever you are, whatever are your sins there is salvation for you. (H. C. Trumbull.)
Joy in the Saviour fully received
He is the most joyful man who is the most Christly man. I wish that some Christians were more truly Christians: they are Christians and something else; it were much better if they were altogether Christians. Perhaps you know the legend, or perhaps true history of the awakening of St. Augustine. He dreamed that he died, and went to the gates of heaven, and the keeper of the gates said to him, Who are you? And he answered, Christianus sum, I am a Christian. But the porter replied, No, you are not a Christian, you are a Ciceronian, for your thoughts and studies were most of all directed to the works of Cicero and the classics, and you neglected the teaching of Jesus. We judge men here by that which most engrossed their thoughts, and you are judged not to be a Christian but a Ciceronian. When Augustine awoke, he put aside the classics which he had studied, and the eloquence at which he had aimed, and he said, I will be a Christian and a theologian; and from that time he devoted his thoughts to the Word of God, and his pen and his tongue to the instruction of others in the truth. Oh I would not have it said of any of you, Well, he may be somewhat Christian, but he is far more a keen money-getting tradesman. I would not have it said, Well, he may be a believer in Christ, but he is a good deal more a politician. Perhaps he is a Christian, but he is most at home when he is talking about science, farming, engineering, horses, mining, navigation, or pleasure-taking. No, no, you will never know the fulness of the joy which Jesus brings to the soul, unless under the power of the Holy Spirit you take the Lord your Master to be your All in all, and make Him the fountain of your intensest delight. He is my Saviour, my Christ, my Lord, be this your loudest boast. Then will you know the joy which the angels song predicts for men. (C. H.Spurgeon.)
The lesson of Christmas
In the light of the Son of God becoming flesh, we dare not degrade or defile ourselves. We see how base an apostasy it is to abnegate the Divine prerogative of our being. The birth of Christ becomes to us the pledge of immortality, the inspiration of glad, unerring, life-long duty to ourselves. And no less does it bring home to us the new commandment of love to our brethren. It becomes the main reason why we should love one another. If men were indeed what Satan makes them, and makes us try to believe that they solely are--hopelessly degraded, unimaginably vile; if human life be nothing at the best but the shadow of a passing and miserable dream, I know not how we could love one another. We could only turn with loathing from all the vice and blight, the moral corruption, the manifold baseness of vile, lying, degraded lives. How is all transfigured, how is the poorest wretch earth ever bore transfigured, when we remember that for these Christ became man, for these He died I Shall we, ourselves so weak, so imperfect, so stained with evil, shall we dare to despise these whom Christ so loved that for them--yea, for those blind and impotent men, these publicans and sinners, these ragged prodigals of humanity still voluntarily lingering among the husks and swine--for these, even for these, He, so pure, so perfect, took our nature upon Him, and went, step by step, down all that infinite descent? Despise them? Ah! the revealing light of the God-man shows too much darkness in ourselves to leave any possibility for pride. If we have learnt the lesson of Christmas, the lesson of Bethlehem, let us live to counteract the works of the devil; let it be the one aim of our lives to love and not to hate; to help, not to hinder; to succour them that are tempted, not to add to and multiply their temptations; to make men better, not worse; to make life a little happier, not more deeply miserable; to speak kindly words, not words that may do hurt; to console and to encourage, not to blister and envenom with slanderous lies; to live for others, not for ourselves; to look each of us not on his own things, but on the things of others; to think noble thoughts of man as well as of God; to be kind to one another, tender-hearted, forgiving one another, even as God in Christ has forgiven us. (Archdeacon Farrar.)
A Saviour
The Esquimaux have no word in their language to represent the Saviour, and I could never find out that they had any direct notion of such a Friend. But I said to them, Does it not happen sometimes when you are out fishing that a storm arises, and some of you are lost and some saved? They said, Oh yes, very often. But it also happens that you are in the water, and owe your safety to some brother or friend who stretches out his hand to help you. Very frequently. Then what do you call that friend? They gave me in answer a word in their language, and I immediately wrote it against the word Saviour in Holy Writ, and ever afterwards it was clear and intelligible to all of them. (Colemeister.)
Christmas day explains two dispensations
Those who have travelled in mountainous countries know how the highest crest of the mountain range is always known by seeing from that point, and that point only, the streams dividing on either side. Even so it is with the event of this day. The whole, or nearly the whole, history of the ancient world, and specially of the Israelite people, leads us up to it as certainly on the one side, as the whole history of later times, especially of the Christian world, leads us up to it from the other side: Other events there are which explain particular portions of history; other birthdays can be pointed out; other characters have arisen which contain within themselves the seed of much that was to follow. There is none which professes like this to command both views at once, and thus, even if we knew no more concerning it, we should feel that a life and character which so explains two dispensations comes to us with a double authority. Either would be enough to constitute a claim to our reverence; both together make a claim almost irresistible. (Dean Stanley.)
Christ born in the city of David
A poor casket to contain so great a Jewel. Thou Bethlehem, says the Prophet Micah, the least among the princes of Judah; yet big enough to contain the Prince of heaven and earth. Little Zoar, says Lot, and yet Zoar was big enough to receive him and his children safe out of the fire of Sodom. Mean Bethlehem, unless the angel had spoke it, the prophet foretold it, and the star had showed it to the wise men, who would not have gainsaid that the Saviour of all men could be laid in such a village? The Roman historian made a marvel that so noble an emperor as Alexander Severus was, could come out of Syria, Syrus Archisynagogus, as they called him in scorn. Behold that emperors Lord, comes not only out of Syria, but out of the homeliest corner in Syria, out of the despicable tributary city of David. (Bishop Hacker.)
A Saviour
But that the name may not be an empty sound to us as it was to them, consider these three things.
1. With what honour it was imposed.
2. What excellency it includes.
3. What reverence it deserves. (Bishop Hacker.)
His words, His actions, His miracles, His prayers, His sacraments, His sufferings, all did smell of the Saviour. Take Him from His infancy to His death, among His disciples and among the publicans, among the Jews, or among the Gentiles, He was all Saviour. (Bishop Hacker.)
The sun enlightens half the world at once, yet none discern colours by the light but they that open their eyes; and a Saviour is born unto us all, which is Christ the Lord: but enclasp Him in thine heart as old Simeon did in his arms, and then thou mayest sing his Nune Dimittis, or Marys Magnificat, My spirit rejoiceth in God my Saviour. (Bishop Hacker.)
Christs birth city
The Athenians were proud of Pompeys love, that he would write his name a citizen of their city. For a princely person to accept a freedom in a mean corporation is no little kindness; how much more doth it aggravate the love of Christ to come from heaven, and be made a citizen of this vile earth, to be born after a more vile condition than the most abject of the people. (Bishop Hacker.)
The merit of Christs birth
For, as we say of the sin of Adam, the act passed away at the first, but the guilt remains upon his posterity: so our Saviour was born upon one particular day which is passed, but the merit and virtue of it is never passed, but abides for ever. (Bishop Hacker.)
1. Then with reverend lips and circumcised ears let us begin with the joyful tidings of a Saviour.
2. Heres our participation of Him in His nature, natus, He is born, and made like unto us.
3. It is honourable to be made like us, but it is beneficial to be made for us; unto you is born a Saviour.
4. Is not the use of His birth superannuated, the virtue of it long since expired? No, tis fresh and new; as a man is most active when he begins first to run--He is born this day.
5. Is He not like the king in the Gospel who journeyed into a far country, extra orbem solisque vias, quite out of the way in another world? no--the circumstance of place points His dwelling to be near--He is born in the city of David.
6. Perhaps to make Him man is to quite unmake Him; shall we find Him able to subdue our enemies, and save us, since He hath taken upon Him the condition of human fragility? Yes, the last words speak His excellency and power, for He is such a Saviour as is Christ the Lord. (Bishop Hacker.)
A Saviour
It comprehends all other names of grace and blessing; as manna is said to have all kind of supers in it to please the taste. When you have called Him the glass in which we see all truth, the fountain in which we taste all sweetness, the ark in which all precious things are laid up, the pearl which is worth all other riches, the flower of Jesse which hath the savour of life unto life, the bread that satisfieth all hunger, the medicine that healeth all sickness, the light that dispelleth all darkness; when you have run over all these, and as many more glorious titles as you can lay on, this one word is above them, and you may pick them all out of these syllables, a Saviour which is Christ the Lord. (Bishop Hacker.)
The nativity
Let us consider the message itself, the foundation of all our spiritual joy.
I. WHAT IS HE WHO IS BORN? He is a Saviour, a Deliverer. Good indeed are the tidings of a saviour. Delightful to one languishing On a bed of pain and sickness is He that comes with power and skill to heal and to restore. Most joyful to the wretch condemned to die for his crimes, is the sound of pardon.
II. WHAT ARE THE TITLES GIVEN TO THIS SAVIOUR?
1. He is Christ. As His name, Jesus, signifies a saviour, so Christ signifies the anointed. He is an anointed Saviour. Thus is He distinguished from all other saviours. The title Christ also teaches us His office.
2. He is the Lord. High and glorious name I He is Jehovah. He is Lord by right of creation, in His Divine and eternal nature. He is Lord by right of inheritance; man, as Mediator between God and man. He is more particularly our Lord by redemption. These names, then, Christ, the Lord, show Him, an all-sufficient Saviour; show Him, God and man united in one Person: as man to suffer, as God to redeem. (E. Blencowe, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv11–14 11. City of David. A term applied to the…
11. City of David. A term applied to the village of Bethlehem as the birthplace of the greatest among Israel's kings; David's greater Son begins his earthly career in his ancestor's home. Seven hundred years before the prophet had predicted the Messiah's birth at Bethlehem (Mic. 5:2). Christ the Lord. The Anointed Lord, for which the nation was so eagerly longing.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain On vv11, 13, 14 (See Scofield "Rom 1:16")
Saviour
(See Scofield "Rom 1:16")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v13 The angels’ hymn of praise:
The angels’ hymn of praise:
v. 13 And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,
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v. 14. Glory to God. in the highest, and on earth peace, good will toward men.
The message of the first angel had culminated in a song of praise and exultation. But his hymn was a mere preamble to the chorus that was sung there on the fields of Bethlehem and has since rolled out in a triumphant wave of melody over the whole world. For hardly had the messenger finished his announcement, when, with the same suddenness that had characterized his own coming, a heavenly choir appeared, a multitude of the heavenly host. Their joy over the miraculous birth of the Savior of the world was so great that even the heaven of heavens could not contain it all. They must needs come down and celebrate the event which is absolutely unique in the history of the world and sing faith into the hearts of men by their hymn of praise to God. Their glorious hymn, which has since been sung and reechoed by millions of believing Christians that accepted the Babe of Bethlehem as their Savior, may be divided into two or three parts or strophes, according to a slight difference in the reading of the Greek text. Glory to God in the highest, to Him whose abode, according to His eternal majesty and glory, is above all, in the highest places, as supreme over all creatures in the universe. All the glory and praise for the work of redemption belongs to Him alone, who is the Author and Finisher of salvation, who was in Christ, reconciling the world to Himself, not imputing to them their sins, 2Co 5:18-19. "Such fruit, the angels sing, will follow, and is now possible that God be properly honored on high. Not with external works; they cannot ascend up into heaven, but with the heart that lifts itself up from the earth to the height, to such a merciful God and Father with thanksgiving and cordial trust. " And on earth peace, brought by the coming of the Prince of Peace, Isa 9:5. The transgression of Adam and all his descendants had brought upon them the wrath of God; there was a state of continual enmity and warfare between God and man on account of sin. But in and with the Savior there is an end of the battle. He has restored the right, the proper relation between. God and man. "Just as the angels have sung that those who would know and receive this child Jesus, would give God the glory in all things, thus they sing here and wish, yea, they give us the comforting promise that the tyranny of the devil would now have an end, and the Christians among each other lead a fine, peaceable, quiet life, who also gladly help and counsel, anticipate strife and disunion, and live in all kindness with each other, that among them for the sake of this Child a peaceful government and pleasant manner would obtain, in which each one will do the best for the other. " And this peace will be toward the men of good will, it will assure all men of the good will of the heavenly Father in and with the Babe in the manger. "That is the third strophe, that we may have a happy, joyful, defiant courage against all suffering which may happen to us, that we may say to the devil: Thou canst not make it so evil that thou spoil my joy, which I have through this child. That is what good will means, a happy, quiet, joyful, courageous heart, that is not much concerned, no matter how things go, and says to the devil and the world: I cannot leave my joy for your sake, and I shall not feel concerned on account of your wrath; do as you please, Christ gives me more joy than you do sorrow. Such a heart the angels grant and wish us with their hymn. " Note: "This angelic song is the keynote of the famous Gloria in Excelsis, which was used as a morning hymn in the Greek Church as early as the second or third century, and thence passed into the Latin, Anglican, and other churches, as a truly catholic, classical, and undying form of devotion, sounding from age to age and from generation to generation. Sacred poetry was born with religion, and the poetry of the Church is the echo and response to the poetry and music of angels in heaven. But the worship of the Church Triumphant in heaven, like this song of the angels, will consist only of praise and thanksgiving, without any petitions and supplications, since all wants will then be supplied and all sin and misery swallowed up in perfect holiness and blessedness. Thus the glorious end of Christian poetry and worship is here anticipated in its beginning and first manifestation."
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v13 a great, heavenly army
a great, heavenly army
The word "heavenly army" here could refer to a literal army of angels, or it could be a metaphor for an organized group of angels. AT: "a large group of angels from heaven" (See: Metaphor)
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praising God
"giving praise to God"
Glory to God in the highest
Possible meanings are 1) "Give honor to God in the highest place" or 2) "Give the highest honor to God."
may there be peace on earth among people with whom he is pleased
"may those people on earth with whom God is pleased have peace"
translationWords
angel
heaven
praise
God
glory
peace
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv11–14 2:11 The Messiah (Greek Christos, a translation of Hebrew…
2:11 The Messiah (Greek Christos, a translation of Hebrew mashiakh) means “Anointed One” and refers to the coming savior from David’s line (see study note on 1:32-33). As the Good News moved from a Jewish context to the Gentile world, Christians began to use Christos less as a title and more as a name.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.