KNOW JESUS, KNOW PEACE
The text is tailored to teach us that peace on earth among men is only possible to those whom God is pleased with.
2:14 Glory to God This third hymn in Luke’s birth narratives echoes the angelic song in Isa 6:3 (see Luke 1:27 and note; compare 1:46–55, 68–79).
in the highest A reference to God’s abode (compare 19:38).
on earth The angels’ reference to glory in the highest heaven is complemented by their message of peace of earth.
peace The Greek word used
SEE
peace The Greek word used here, eirēnē, is similar in meaning to the Hebrew word shalom (which means “peace,” “wholeness,” or “completeness”); it carries connotations of well-being, harmony, and security. Peace is a major theme of Luke’s Gospel (e.g., 1:79; 7:50; 10:5–6; 19:38; 24:36).
At first, it seems that the idea of Messianic peace contradicts 12:51, where Jesus declares that He will bring division rather than peace. He is explaining that people will have to make a decision about Him which may cause division. Ultimately, those who choose to follow Him will receive peace. Jesus brings peace to the whole world upon his second coming (see Rev 21).
Luke likely intends a contrast between the peace offered by God through His Messiah and that offered by Rome through the emperor. The idea that peace came from Caesar Augustus was prevalent throughout the Roman Empire at the time of Jesus’ birth (see note on Mark 1:1). During his reign (27 BC–AD 14), Augustus ended the civil strife and widespread warfare that dominated the reigns of other emperors. Consequently, people erected shrines to him with inscriptions hailing him as savior of the whole world. For example, an inscription found in the city of Priene (located in modern-day Turkey) declares: “the birthday of the god Augustus was the beginning of the good news for the world that came through him.” In contrast, Luke portrays Jesus as the true Savior of the world, the authentic bearer and proclaimer of good news (the gospel). Jesus’ words divide people as they choose allegiances, but unlike Augustus, Jesus can offer true salvation.
peace The Greek word used here, eirēnē, is similar in meaning to the Hebrew word shalom (which means “peace,” “wholeness,” or “completeness”); it carries connotations of well-being, harmony, and security. Peace is a major theme of Luke’s Gospel (e.g., 1:79; 7:50; 10:5–6; 19:38; 24:36).
At first, it seems that the idea of Messianic peace contradicts 12:51, where Jesus declares that He will bring division rather than peace. He is explaining that people will have to make a decision about Him which may cause division. Ultimately, those who choose to follow Him will receive peace. Jesus brings peace to the whole world upon his second coming (see Rev 21).
Luke likely intends a contrast between the peace offered by God through His Messiah and that offered by Rome through the emperor. The idea that peace came from Caesar Augustus was prevalent throughout the Roman Empire at the time of Jesus’ birth (see note on Mark 1:1). During his reign (27 BC–AD 14), Augustus ended the civil strife and widespread warfare that dominated the reigns of other emperors. Consequently, people erected shrines to him with inscriptions hailing him as savior of the whole world. For example, an inscription found in the city of Priene (located in modern-day Turkey) declares: “the birthday of the god Augustus was the beginning of the good news for the world that came through him.” In contrast, Luke portrays Jesus as the true Savior of the world, the authentic bearer and proclaimer of good news (the gospel). Jesus’ words divide people as they choose allegiances, but unlike Augustus, Jesus can offer true salvation.
The NIV‘s on earth peace to men on whom His favor rests is preferred to the KJV’s “good will toward men.” God’s peace is not given to those who have good will, but to those who are recipients of God’s good will or favor.