Luke 2:13

Luk_2:13

With the angel a multitude of the heavenly host

The angels song

I.

CONSIDER THE PASSAGE AS IT LIES BEFORE US IN THE HISTORY.

II. MAKE SOME PRACTICAL REMARKS UPON THE SUBJECT.

1. If this be the song and taste and sentiment of heaven, what is the taste and sentiment of the men of the earth who call themselves wise, and call us fools for believing the Bible?

2. We learn from the song that no goodwill from heaven can be communicated to man, nor any peace on earth, but what is consistent with the glory of God.

3. Herein are afforded sufficient encouragement and direction to every believing heart. (R. Cecil, M. A.)

A multitude of the heavenly host

In that distant age, as by no means since, the ministry of angels was familiar to the human mind--was required to answer, in fact, the necessities of human thought. On occasions infinitely less important than the birth of One whose name should be called Jesus, the Saviour, the angels then came and went in the universe freely, because in mind and for mind the universe was what it was. Since then not one has come. So the impression made then by its being said that this event was made illustrious by the attendance of a multitude of the heavenly host, and that which is made now, cannot be wholly the same. With all our ideas of the universe, it is infinitely more wonderful now than it was then. As it is so much more wonderful, it is so much more difficult to realize in thought. And so it is with reference to all else that is wonderful in the story of that birth to which the thoughts of the best part of the human race go back as to no other event in all human history. The modes of thought and of expression with regard to all that are unchanged by the lapse of ages--in the letter unchanged--but are they actually the same in spirit to us as they were in another age under cruder and almost opposite conditions of human thought? So shadowy has the angelic host become to mortal men now, to whom in their direst need or in their loftiest ecstasies no angels come, that the joy of that angelic host over the birth of the Saviour of mankind, so far from communicating itself to the Christian world of to-day, as it did once, is never felt save at Christmas, and then it would be hard to say by whom. This is not as it should be. To the thought of Christian men and women eighteen centuries ago the angelic host and their joy were real. Why should they not be so to our thought too? That these men and women were even as we are is the key to all history. With all that there is in our modern modes of thought to make the supernatural seem to us in fact, however it may be in name, one and the same thing with the incredible or faintly believed--with all that there is of this in our modern modes of thought, that which is in them, too, of a powerful apprehension of the idea of Christs life as the most signal manifestation of the Divine, is enough, if it be only well and truly considered, to make the angelic host and their song as real to us as ever they were to any generation of men--much more real, at any rate, than they have been to many in this generation. (J. Service, D. D.)

Music

Music has been called the speech of angels. I will go further and call it the speech of God Himself. Without words it is wonderful--blessed--one of Gods best gifts to men. But in singing you have both the wonders together, music and words. Why is there music in heaven? Because in music there is no self-will. It goes on certain laws and rules which man did not make, but has only found out. Music is a pattern of the everlasting life of heaven, because in heaven, as in music, is perfect freedom and perfect pleasure; and yet that freedom comes not from throwing away law, but from obeying Gods law perfectly; and that pleasure comes not from a self-will, and doing each what he likes, but from perfectly doing the will of the Father who is in heaven. And that in itself would be sweet music, even if there were neither voice nor sound in heaven. Some of us may not be able to make music with our voices; but we can make it with our hearts, and join in the angels song this day, if not with our lips, yet in our lives. Christmas has always been a day of songs, of carols, and of hymns; and so let it be for ever. For on Christmas Day, most of all days (if I may talk of eternal things according to the laws of time) was manifested on earth the everlasting music which was in heaven. (Charles Kingsley.)

Suddenly, or spirit and understanding

There are two classes of persons between whom a mutual distrust exists, because they fail to appreciate each others attitude toward the events of the universe.

I. The first class expects all things to come to pass gradually, so that their courses may be traced. The motive of this class is intellectual; the mind wants to correlate facts. Sudden transitions, having been hitherto supposed to argue the absence of natural causes, are unwelcome to the scientific mind.

II. The other class cares little for natural causes, but rather delights in things supposed to be unexplainable by any but extra-natural interventions. It knows that worship is the highest exercise of the mind, and it desires sudden and mysterious events to quicken the feeling of reverence.

III. Between these extremes our text mediates by affirming the sudden occurrences, but associating them by a copulative, rather than an adversative conjunction with the things that went before them. In this it has the authority of many scientific men (notably Dr. Maudsley), who assert that there are indeed leaps and sudden changes and specific differences, while they assign them to natural causes, thus contrasting them only with other events and things, not with nature as a whole, and connecting them copulatively instead of adversatively with other phenomena. Nor does this destroy the value of such events as calls to worship. The surprise caused by a sudden event often wakes up a sleeping sense of reverence whether the event is explainable or not. God means to surprise us, but He does not mean to put us to confusion. The scientific mind is compelled by the facts to concede the actual occurrence of sudden and surprising events. With the universe full of God the devout mind can afford to concede the presumptive universality of natural causes. Science has kept saying not suddenly; religion has reiterated but suddenly; the Bible calmly says and suddenly. The and suits science, the suddenly suits religion. Let us seek to be devout and scientific both, and sing with spirit and understanding. (American Horniletic Review.)

The birth of our Lord

The manner and spirit in which we ought to spend Christmas.

I. LET US ASCRIBE GLORY TO GOD. The Lord incarnate is placed before us; the Conqueror of Satan; the Saviour of man is thus revealed. Surely, if our hearts can be touched by the motive of gratitude to God for His mercies, we must feel it in the commemoration of the arrival of His Son. Surely we must feel some inclination this day to join the angelic host in blessing, praising, and magnifying His Holy Name.

II. LET US SPREAD PEACE ON THE EARTH. All animosities should cease. If God desire to be at peace with us, let us imitate the heavenly pattern set us at Bethlehem. All is peace in heaven, and it is our duty to promote it on earth.

III. LET US EXERCISE GOODWILL TOWARDS MEN.

IV. Let me impress upon you TO MAINTAIN, when this day and year have been added to the past, and even to the end of your lives, THE SEVERAL GRACES TO WHICH I HAVE ADVERTED. Becoming as they are at this season, they become us always. (A. Garry, M. A.)

The song of the angels

I. THE SONG ITSELF.

I. The song consists of a proclamation of peace. We are in a state of hostility and alienation. Not an easy thing to restore peace, consistently with the Divine nature and glory. Not only is the birth of Christ the occasion of a proclamation of peace between us and God, but it restores peace to our own mind. There is also peace made with our fellows and neighbours and kindred, and with the whole creaturely universe.

II. THE SONG AS SUNG ON THIS OCCASION--that is, as sung by ANGELS.

1. They are the most intellectual part of Gods creation; they have the purest intellect.

2. Observe not merely their intellectuality by their disinterestedness and impartiality. We are ourselves interested in the whole affair; not so with them. They were never polluted.

3. Their unanimity in singing it. There was no jarring string in that song; no dissenting voice in that harmony. Salvation affects heaven as well as earth.

Lessons:

1. A lesson of gratitute to God.

2. Kindness to each other, especially the poor. (J. Beaumont, D. D.)

The nativity of our Lord Jesus Christ

His own appearance was despicable; that of His retinue was most magnificent. He who was the ancient of days became a helpless infant: He who was the light of the sun, comes into the world in the darkness of the night: He who came that He might lay us in the bosom of the Father, is Himself laid in the manger of a stable. But though meanly welcomed on earth, yet heaven makes abundant amends for all.

I. For the first it is said that AN INNUMERABLE COMPANY OF THE HEAVENLY HOST PRAISED GOD. Strange that they should make this day of heavens humiliation their festival and day of thanksgiving.

1. The holy angels rejoiced at the birth of Christ, because it gave them occasion to testify their deepest humility and subjection. To be subject to Christ while He sat upon the throne of His kingdom, arrayed with unapproachable light, controlling all the powers of heaven with a beck, was no more than His infinite glory exacted from them: but to be subject to Him in a cratch, when He hid His beams, was not obedience only but condescension. Now the time is come when they may express their fidelity and Obedience in the lowest estate of their Lord.

2. The angels rejoiced at the birth of Christ because the confirmation of that blessed estate of grace and glory, wherein they now stand, depended upon His incarnation. The government of all creatures is laid upon His shoulders. He is the head of all principality and power (Col Eph_1:10). The Mediator confirms them in their holy estate; therefore they rejoiced at the birth of Christ, wherein they saw the Godhead actually united to the human nature; since the merit of this union, long before that, prevailed for their happy perseverance.

3. The holy angels rejoiced at the birth of Christ, from the fervent desire they have of mans salvation.

II. WHAT THIS ANGELICAL SONG CONTAINS IN IT?

1. Gods glory. Gods glory is of two sorts, essential and declarative. The abasing nativity of Jesus Christ is the highest advancement of Gods glory. This is a strange riddle to human reason, for God to raise His glory out of humiliation.

(1) In the birth of Christ God glorified the riches of His infinite wisdom. This was a contrivance that would never have entered into the hearts either of men or angels. It is called the wisdom of God (1Co_1:24). The question was how to satisfy justice in the punishment of sinners, and yet to gratify mercy in their pardon.

(2) The birth of Christ glorified the almighty power of God. Is it not almighty power that the infinite Godhead should unite to itself dust and ashes, and be so closely united, that it should grow into one and the same person.

(3) By the birth of Christ God glorified the severity of His justice. His Son must rather take flesh and die than that this attribute should remain unsatisfied.

(4) By the birth of Christ the truth and veracity of God is eminently glorified, by fulfilling many promises and predictions.

(5) The birth of Christ glorifies the infinite purity and holiness of God.

(6) Hereby the infinite love and pity of God are eminently glorified.

2. Peace on earth.

(1) Peace mutually, between man and man.

(2) Peace internally, with a mans self, in the region of his own spirit and conscience.

(3) Peace with God. Christ was sent into this world as a minister of peace, as a mediator of peace.

(a) All the precepts of His doctrine do directly tend to the establishing of peace among men. Christianity teaches us not to offer any injury to others. Christ forbids private revenge and retaliating of wrongs.

(b) The examples of Christ all tend to peace. But Christ says Mat_10:34-35), we must distinguish between the direct end of Christs coming into the world and the accidental issue of it.

3. The infinite love and goodwill that God hath shown towards men.

(1) If you consider the Person sent, this will exalt the goodness of God toward us. He lay under no necessity of saving us.

(2) Consider the manner and circumstances of Christs coming into the world, then will appear the infinite love and goodwill of God. That Christ was sent, as from the Father, freely: as to Himself, ignominiously.

(3) The infinite goodwill of God in sending Jesus Christ into the world appears to be glorious and great, if you consider the persons to whom He was sent. This love is pitched upon froward, peevish, and rebellious creatures.

(4) It is evident from these many great benefits, of which, by Christs coming, we are made partakers. (E. Hopkins, D. D.)

The glory of the heavenly host an argument for more than bare necessity in the service of God

May not sundry ceremonies be left out, say they, and yet our religion be sound and entire? Indeed, our ceremonies are not necessary in themselves we grant it; why, and what if such great cathedral churches had not been built, nor such rich costly ornaments bestowed upon the roof, upon the choir, upon the Communion Table, might not prayers be read, and sermons preached with poorer habiliments and in meaner places?

Well, no man denies but God was faithfully served in dens, and rocks, and caves of the earth, when the apostles and prophets were persecuted. Besides, there are that complain, when one minister may sufficiently and audibly read service to the congregation: frustra fit per plura, what a needless thing it is, to have a choir of singers discharge that, which ordinarily is no more than one mans labour? They that make these objections, let them consider what errors they fall into. They may as well tax God Himself for sending a multitude of angels to congratulate the birth of His Son, when two or three would have done the business; for out of the mouth of two or three witnesses shall every word be justified. Why should a reasonable man think it fit to glorify God with bare scanty provision? God hath given us full measure of all His blessings, and running over; therefore no decent ceremony is superfluous, no rich ornament too gorgeous, no strain of our wit too eloquent, no music too sweet, no multitude too great to advance His name, who hath exalted us by the humiliation of His Son, and made us capable to live with angels in heaven, because Christ was content to lie among beasts in a manger. (Bishop Hacker.)

Multitude pleasing to God

And remember that there is no variation or change in God; as He appointed many angels to sing out His birth, so to this time and for ever He loves to be glorified by multitudes. Let two or three be gathered together in His name rather than one separatist alone; but if you will multiply those two or three to hundreds, to thousands Of souls, O then His desire is upon them that fear Him, and upon those thwackt congregations that call upon His name. He that invited the guests in the Gospel did not think his feast well bestowed till his room was full; therefore he bid his servants scour the highways and bring them in, that his number might be augmented. I commend your private exercises of prayer between God and your own heart, that your Father that sees you devout in secret may reward you openly: but those prayers which you would have most prosperous and successful, send them up in the thickest press of prayers, when a great assembly open their lips together. He that joins his spirit with the spirit of the Church shall be heard as if he prayed with ten thousand voices. (Bishop Hacker.)

Trust the heavenly forces

O see how many legions He can command from heaven, and then say, it is a vain thing to trust in the forces of man; it is the Lord that hath powers and principalities in store to awe the world: lo, He cometh with a multitude of the heavenly host. (Bishop Hacker.)

One good work quickly followed by another

The choir was not long a-tuning, but the hymn was sung immediately after the sermon was ended, like a chime that follows a clock without distinction of a minute: one good work follows another incontinently without any tedious pause or lingering respite. Quick motions of zeal and devotion are ever most acceptable. Procrastinating of time is the ready way to be taken tardy like the foolish virgins. (Bishop Hacker.)

Church Psalmody

If Asaph and that choir did lift up their note with all sorts of musical instruments in the old law, while the sacrifice was burning upon the altar, I am sure we have much more cause, not in imitation of Asaph, but of the angels, to praise the Lord with psalms, and hymns, and spiritual songs. Luther, I know not upon what reason, unless it were because the angels in my text did begin the gospel with melody, he makes psalmody to be one of the notes of the orthodox Church of Christ. The voice of man certainly is to praise God in its best tunes and elegancies: and the reasons why musical notes are most fit and necessary amidst our Christian prayers are these four:

1. Rules of piety steal into our mind with the delight of the harmony, The Agathyrsians, even to Platos days, were wont to sing their laws, and put them in tune, that men might repeat them in their recreations.

2. It kindles devotion, and fills the soul with more loving affections. Make a cheerful noise to the God of Jacob, says David. As the noise of flutes and of trumpets inspire a courage into soldiers, and inflame them to be victorious, so the psalms of the Church raise up the heart, and make it leap to be with God; as if our soul were upon our lips, and would fly away to heaven.

3. An heavy spirit oppresseth zeal, and that service of God is twice done which is done with alacrity: and our Christian merriment by St. Jamess rule is, singing and making melody to the Lord. When our Saviour and His company were sad the night before His Passion, to put away that heaviness they sang an hymn, when they went to Mount Olivet.

4. To sing some part of Divine doctrine is very profitable, because that which is sung is most treatibly pronounced; the understanding stabs long upon it, and nails it the faster to the memory. (Bishop Hacker)

Angelic insight

So my text lets you see, that if men be silent, and set not forth the praise of the Lord, the angels will speak, and give Him glory. It were a great shame for the Commons to be rude and irrespectful towards their king, when the nobles and princes of the people are most dutiful and obsequious; so when the Cherubins devote their songs to extol the most High, it were a beastly neglect in man, a worm in respect of a Cherubin, not to bear a part in that humble piety: but to speak after the method of reason, had it not been more proper for the angels at this time to have proclaimed Christs poverty than His power, His infancy than His majesty, His humility in the lowest, rather than His glory in the highest? If there were any glory coming out of this work of the Incarnation, it may seem we had it rather than our Saviour, and He lost it. But the piercing eye of those celestial spirits could see abundant honour compassing Christ about, where ignorant man could espy nothing but vileness and misery.

1. They celebrate the glory of Gods justice in sending His Son made of a woman, and made under the law, to suffer for us that had sinned against the law, because that justice would not receive man into favour without a satisfaction.

2. They divulge the honour of Christ unto the ends of the world, for the mercy that came down with Him upon all those that should believe in His name; if His justice was not forgotten in their song, surely His mercy should be much more solemnized. The angels for their own share were unacquainted with mercy, twas news in heaven till this occasion happened; for those rebellious ones of their order that had sinned, they found no grace to remit their trespasses; properly that is called mercy, but a thing so rare and unheard of in heaven, that as soon as ever they saw it stirring in the earth, they sing Glory to God in the highest.

3. They praise the Lord on high for the Incarnation of His Son, because the dignity of the work was so from Himself, that no creature did merit it, none did beseech or intercede unto Him for it, before He had destinate it, nothing but His own compassion could move Him to it. (Bishop Hacker.)

The song of angels

1. They knew, in the first place, the glory and greatness of that Being who was cradled in the manger.

2. The angels knew the sinfulness and misery from which the Saviour came to rescue fallen man, as we have never known them.

3. These visitants, again, knew, as we do not, the happiness of that state to which Christs mission would raise us. We have seen, then, that angels praised God with such lively fervours, because they had so much clearer views than we of what Christ came to accomplish, when He was born at Bethlehem. (W. N. Lewis, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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.

C. Heaven and Earth united, in celebrating the Nativity. Luk_2:13-20

(Luk_2:15-20. The Gospel for the Day after Christmas.)

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.

2:13 The armies of heaven reveal God’s sovereign power and authority (2 Kgs 6:17; Ps 148:2). “Lord of Heaven’s Armies” is a common Old Testament name for God (e.g., 1 Sam 1:11; 17:45; 2 Sam 7:8; Isa 5:16; Rom 9:29; Jas 5:4).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 2:13. Πλῆθος, a multitude) The article is not added.—στρατιᾶς, [army], host) A glorious appellation. Here, however, the host [army] are announcing peace [unlike other armies, which bring war].

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_2:13 f. Πλῆθος στρ. οὐρ.] a multitude, of the heavenly host (צְכָא הַשָּׁמַיִם), a multitude of angels. The (satellite-) host of the angels surrounds Gods throne, 1Ki_22:19; 2Ch_18:18; Psa_103:21; Psa_148:2; Mat_26:53; Rev_19:14, al. On γίνεσθαι σύν τινι, to be associated with any one, comp. Xen. Cyr. v. 3. 8. On στρατιά, comp. Plat. Phaedr. p. 246 E: στρατιὰ θεῶν τε καὶ δαιμόνων.

δόξα ἐν ὑψίστοις κ.τ.λ. According to the reading εὐδοκίας (see the critical remarks, and Nösselt, Exercitatt. p. 171 ff.): Glory (is, comp. 1Pe_4:11) in the heaven to God, and on earth salvation among men who are well-pleasing! The angels declare to the praise of God (Luk_2:13) that on account of the birth of the Messiah God is glorified in heaven (by the angels), and that on the earth there is now salvation among men, to whom in and with the new-born child has been imparted Gods good pleasure.[50] They thus contemplate the Messiahs work as having already set in with His birth, and celebrate it in a twofold manner in reference to heaven and earth (comp. Isa_6:3). Their exclamation is not a wish, as it is usually rendered by supplying ἔστω or εἴη, but far stronger,a triumphant affirmation of the existing blessed state of things. The ἐν ἀνθρώπ. εὐδοκίας (genitive of quality, see Winer, p. 211 f. [E. T. 296 f.]) adds to the scene of the εἰρήνη the subjects, among whom it prevails (comp. Plat. Symp. p. 197 C); these, namely, are those who believe in the Messiah, designated in reference to God whose grace they possess, as men who are well-pleasing (to Him). Comp. Test. XII. Patr. p. 587: καὶ εὐδοκήσει κύριος ἐπὶ τοῖς ἀγαπητοῖς αὐτοῦ ἕως αἰώνων. Observe, moreover, the correlation which exists (1) between δόξα and εἰρήνη; (2) between ἐν ὑψίστοις and ἐπὶ γῆς; and (3) between Θεῷ and ἐν ἀνθρώποις εὐδοκίας. By ἐν ὑψίστοις (in regions, which are the highest of all, Luk_19:38) the angels declare what takes place in the highest heaven, whence they have just come down. Comp. Mat_21:9; Wis_9:17; Sir_43:9; Job_16:19; Heb_1:3.

By εἰρήνη they mean not only peace (usually understood of the peace of reconciliation), but the entire salvation, of which the new-born child is the bearer; comp. Luk_1:79.

With the Recepta εὐδοκία, the hymn would also consist of only two parts, divided by καί,[51] which is not for (Bengel, Paulus, Kuinoel, and others, comp. Theophylact), but and. And the second part would consist of two parallel clauses, of which the first lays down the state of things in question after a purely objective manner (ἐπὶ γῆς εἰρήνη), while the second designates it from the point of view of Gods subjectivity (ἐν ἀνθρ. εὐδοκία): on earth is salvation, among men is (Gods) good pleasure; ἐν ἀνθρ., namely, would not be in the case of men (Mat_3:17; so usually), but local, as previously ἐν ὑψίστ. and ἐπὶ γῆς. Fritzsche, ad Rom. II. p. 372, takes εὐδοκία as delight; in genere humano (Messia nato) voluptas est et laetitia. But εὐδοκία nowhere expresses this strong idea, but only the state of well-pleased satisfaction (as Ps. 144:16, LXX.), and the latter idea would in this place be too weak; we could not but expect χαρὰ καὶ ἀγαλλίασις, or the like. Moreover, according to Luk_2:13 (αἰνούντων τ. Θεόν) it is more in harmony with the text to understand εὐδοκία on the part of God, in which case the quite usual meaning of the word (ἐπανάπαυσις τοῦ Θεοῦ, Theophylact) is retained; quod sc. Deus gratuito suo favore homines dignatus sit (Calvin). The opposite: Eph_2:3. Bornemann, Schol. p. 19 ff., considers the whole as affirmed of Christ: Χριστὸς ὁ κύριος δόξα ἐσται ἐν ὑψίστοις ὄντι Θεῷ κ.τ.λ., h. e. Messias celebrabit in coelis Deum et in terram deducet pacem divinam, documentum (in apposition) benevolentiae divinae erga homines. But Luke himself specifies the contents as praise of God (Luk_2:13); and the assumption of Bornemann (after Paulus), that Luke has given only a small fragment of the hymn, is the more arbitrary, the more the few pregnant words are precisely in keeping with a heavenly song of praise.

[50] Olshausen (following Alberti, Obss., and Tittmann, Diss., Viteb. 1777) places a stop after γῆς, so that the first clause says: God is now praised as in heaven, so also in the earth. This is erroneous, because, according to the order of the words in Luke, the emphatic point would be not ἐπὶ γῆς, as in the Lords Prayer, but ἐν ὑψίστοις.

[51] Nevertheless Ebrard (on Olshausen) still defends the threefold division. According to him, the angels exult (1) that in heaven honour is given to God for the redemption now brought about; (2) that upon earth a kingdom of peace is now founded; (3) that between heaven and earth the right relation is restored, that Gods eye may again rest with good pleasure on mankind. This alleged third clause of necessity contains somewhat of tautology; and the text itself by its καί and by its contrast of heaven and earth yields only two clauses. Lange also, L. J. II. 1, p. 103, understands it in a threefold sense, but very arbitrarily takes εὐδοκία of the divine good pleasure manifested in a Person, referring to passages such as Eph_1:5-6.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Whole armies of Angels, which compass the Majesty of God round about, as it were soldiers.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

suddenly--as if only waiting till their fellow had done.

with the angel--who retires not, but is joined by others, come to seal and to celebrate the tidings he has brought.

heavenly host--or "army," an army celebrating peace! [BENGEL] "transferring the occupation of their exalted station to this poor earth, which so seldom resounds with the pure praise of God" [OLSHAUSEN]; to let it be known how this event is regarded in heaven and should be regarded on earth.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. Suddenly there was with the angel, &c.] this multitude of the heavenly host had just now descended from on high, to honour the new-born Prince of peace, to give his parents the fullest conviction of his glory and excellence, and to teach the shepherds, who were about to be the first proclaimers of the Gospel, what to think and what to speak of him, who, while he appeared as a helpless infant, was the object of worship to the angels of God.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(13) A multitude of the heavenly host.—The phrase, or its equivalent, “the host of heaven,” is common in the later books of the Old Testament, but is there used as including the visible “hosts” of sun, moon, and stars, which were worshipped by Israel (Jer_8:2; Jer_19:13; 2Ch_33:3). In this sense we find it in St. Stephen’s speech (Act_7:42). Here it is obviously used of the angels of God as forming the armies of the great King. The great name of the Lord of Hosts, the Lord of Sabaoth, was probably intended to include both the seen and the unseen hosts, the stars in the firmament, and the angels in heaven. Its use in the New Testament is confined to these two passages. The Hebrew word is found, in Old Testament quotations, in Rom_9:29, Jas_5:4.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. a multitude of the heavenly host] The Sabaoth; Rom_9:29; Jas_5:4. “Ten thousand times ten thousand stood before Him,” Dan_7:10; Rev_5:11-12. The word is also used of the stars as objects of heathen worship, Act_7:42.

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.

And suddenly there was with the angel,.... That brought the tidings of Christ's birth to the shepherds: a multitude of the heavenly host: who being caused to fly swiftly, were at once with him, by his side, and about him; and which was a further confirmation of the truth of his message to them: these were angels who were called an host, or army, the militia of heaven, the ministers of God, that wait upon him, and do his pleasure; and are sent forth to minister to his people, and encamp about them, preserve, and defend them; see Gen 32:1 These are styled an heavenly host, because they dwell in heaven; and to distinguish them from hosts and armies on earth; and said to be

multitude, for the angels are innumerable; there are thousands, ten thousands, and ten thousand times ten thousand of them: it may be rendered "the multitude", and may intend the whole company of angels, who were all of them together to sing the praises of God, and glorify him at the birth of the incarnate Saviour, as well as to adore him; since it is said, "when he bringeth in the first begotten into the world, he saith, and let all the angels of God worship him", Heb 1:6, and these were

praising God; on account of the birth of Christ, and the redemption that was to be obtained by him, for elect men; which shows their friendly disposition to them, and how much they rejoice at their spiritual and eternal welfare; see Luk 15:10; And thus, as at the laying of the foundation of the earth, these "morning stars sang together, and all these sons of God shouted for joy", Job 38:7 they did the same when the foundation of man's salvation was laid in the incarnation of the Son of God,

and saying, as follows.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,

Ver. 13. Praising God] Angels who have neither so much interest in Christ nor benefit by him as we, sing him into the world. And shall we be dumb? They sang when the world was created, Job 38:7. So now, that it was repaired by Christ.

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.

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,

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.

With the angel a multitude of the heavenly host. "The troop of angels issues forth from the depths of that invisible world which surrounds us on every side" (Godet). One of the glorious titles by which the eternal King was known among the chosen people was "Lord of sabaoth," equivalent to "Lord of hosts." In several passages of the Scriptures is the enormous multitude of these heavenly beings noticed; for instance, Psa_68:17, where the Hebrew is much more expressive than the English rendering; Dan_7:10, "Ten thousand times ten thousand stood before him" (see, too, the Targum of Palestine on Deuteronomy 33, "And with him ten thousand times ten thousand holy angels;" and "The crown of the Law is his Moses, because he brought it from the heavens above, when there was revealed to him the glory of the Lord"s Shechinah, with two thousand myriads of angels, and forty and two thousand chariots of fire," etc.).

Vers. 13, 14. The human and the heavenly world.

The strange and elevating experience through which the shepherds of Bethlehem were passing prepared them for a scene which was fitted to awaken still greater surprise and spiritual excitement. For suddenly, all of them appearing together, a multitude of the heavenly host began to make angelic music; strains of sweetest song filled the air, and the words of that celestial chant, so exquisitely sweet, so full of comfort and of hope to our human race, were fixed in the shepherds" mind; they found a place in the sacred record; they make melody in our ear today. The scene and the song suggest to us

I THE INTEREST WHICH THE ANGELIC TAKES IN THE HUMAN WORLD. It is a striking and significant fact that the advent of Jesus Christ to our world should be preluded and accompanied by the ministry of angels. (Luk_1:11, 26 2:9) It confirms the truth elsewhere indicated that the history of mankind is the subject of deep interest to the holy intelligences of heaven. They inquire with a pure and heavenly curiosity into the relations of God with man. (1Pe_1:12) They reverently admire the wisdom of God in his dealings with his human children. (Eph_3:10) They rejoice over the smallest accession to the kingdom of God. (Luk_15:10) They expend their powers in the accomplishment of God"s will concerning us. (text, and Heb_1:14) Our Savior is One in whom they also have profound interest, though they need not his redemption, and their worship of him is a large clement in their celestial joy. (Eph_1:10 Rev_5:11-13)

II THE ADVENT OF CHRIST AN EPOCH IN THE KINGDOM OF GOD. Well might a multitude of the heavenly host chant those words of the text, "Glory to God in the highest;" well might they join in the high praises of the King of heaven. For when Jesus Christ came as he thus came, in lowliness of perfect humiliation (ver. 7), that the world into which he thus entered as a helpless babe might be redeemed and restored (ver. 10), two things were done.

1. The exceeding greatness of the Divine grace received its most wonderful illustration. Possibly may we not say probably?-even the records of the kingdom of God contained no event illustrative of a more magnanimous pity and a more sacrificial love than this expression of "good will to men.

2. The foundation was]aid on which a Divine kingdom of truth and righteousness should be reared. On the rock of the Divine incarnation rests the whole grand edifice of the restoration of the human race to the love and the likeness of God. Then indeed, when Jesus was born in Bethlehem, the glory of God was most fittingly celebrated; for then was the glory of his grace manifested, and then was the glory that should be rendered him by our humanity assured.

III THE COMING OF CHRIST TO OUR WORLD THE INCOMING OF ITS PEACE. "Peace on earth." It has taken long for the work of Jesus Christ to bring about this result, even as things are today. And how much remains to be done! To some eyes it may seem as if only the elementary lesson had been learned. But if we look long enough and deep enough we shall see:

1. That the gospel of Jesus Christ has been, and is, offering to every burdened human heart a peace which is immeasurably profound and inestimably precious.

2. That the teaching and the Spirit of Jesus Christ are perfectly fitted to inculcate and to inspire peace, and even love, between man and man.

3. That under his benign government, and just so far as his will is consulted, man is leaving strife and discord below and behind him, and is moving on an upward path toward the sphere where peace and purity dwell together. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

angel

(See Scofield "Heb 1:4")

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The angels’ hymn of praise:

v. 13 And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,

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.

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.

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.

13. A multitude of the heavenly host; i. e., angels, who are represented as a host surrounding the throne of God (1 Kings 22:19; 2 Chron. 18:18; Psa. 103:21; Dan. 7:10; Matt. 26:53; Rev. 19:14). Praising God. Their praises are recorded in the next verse.

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.

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)

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.

13. πλῆθος στρατιᾶς οὐρανίον. The Sabaoth, or Tseba hashamayîm. 1Ki 22:19; Psa 103:21; Mat 26:53; Rom 9:29; Jas 5:4. “Ten thousand times ten thousand stood before Him,” Dan 7:10; Rev 5:11-12. The word is also used of the stars as objects of heathen worship, Act 7:42.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13. ἐξέφνης.1 The fact that this is expressly stated here confirms the view that suddenness is not necessarily included in ἐπέστη (ver. 9). For σὺν τῷ ἀγγέλῳ see on 1:56.—στρατιᾶς. Magna appellatio. Hic exercitus tamen pacem laudat (Beng.). The genitive is partitive: “a multitude (no art.) forming part of the host.” Comp. 1Ki 22:19; 2Ch 18:18; Psa 103:21; Jos 5:15).—αἰνοῦντων. Constr. ad sensum. The whole host of heaven was praising God, not merely that portion of it which was visible to the shepherds. The verb is a favourite with Lk. (ver. 20, 19:37, 24:53?; Act 2:47, Act 2:3:8, Act 2:9). Elsewhere only Rom 15:11 (from Psa 117:1) and Rev 19:5; very freq. in LXX.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

A multitude of the heavenly host. Host [στρατιας] is literally army. "Here the army announces peace" (Bengel). Wyc., heavenly knighthood. Tynd., heavenly soldiers.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.