And suddenly there was with the angel a multitude of the heavenly host, praising God and saying,
An angel had just told the shepherds that a Saviour was born. At once a great crowd from heaven stood beside him. Who are these beings? Why did the birth of a baby stir them? And why did they praise God rather than speak to the shepherds below?
The word "suddenly" marks a reaction. Heaven heard the news given to the shepherds. It answered at once, and held nothing back.
If men had not believed the news, angels had; if earth is indifferent, heaven is not. The heavenly hosts, so to speak, break all bounds. They join this angelic messenger who announced the glad fact... They never saw Him before. The heavenly hosts came trooping down to earth with deep joy. Heaven is full of ecstasy, and why? Because the unsolved riddle of four thousand years is now made clear. How is man to be saved?
Notice who they praised. The angel spoke to the shepherds. The host that followed him did not.
A multitude of the heavenly host gathered with the angel. The angel of the Lord addressed the shepherds. The angelic choir seemed not to notice them. It was completely absorbed in praising God. They could not keep silent, for glory to God, and blessing to men, would result from that child's birth.
The words point to heaven's own inhabitants, gathered in force. Not one of them is jealous of the grace shown to men on earth.
A multitude of this heavenly host greeted the divine Saviour's birth as man with delight and no jealousy. They praised God and said, Glory to God in the highest, and on earth peace, good pleasure in men. Here we see them as the native inhabitants of heaven, gathered as if for a festival, rejoicing in the results of grace for men on earth.
Luke says the host was "praising God and saying." He does not say they sang. One writer treats that word as deliberate.
Scripture never mentions singing except in connection with redemption. It never even says that angels sing... It is only therefore redeemed ones who can sing, and we learn from this the true character of Christian song. It should express the joy of salvation — the praise and gladness that knowing redemption produces in the soul.
The angels' next words, in verse 14, turn on a short phrase about God's attitude to men, quoted here in an older wording.
It is not exactly good will toward men, which is the point here. The word expresses God's good will and complacency in men... For the Son of God became, not an angel, but really a man, according to Hebrews 2. He did not take up the cause of angels, or concern Himself with it. It was men He took up.
The host celebrates outcomes that had not yet happened — glory secured, peace on earth. They never explain how. Everything rests on the identity of the child.
The means of this are not pointed out here. They are redemption, the destruction of Satan's power, the reconciliation of man by faith, and the reconciliation of all things in heaven and earth with God. Everything depended on the Person and presence of Him who was born. All was wrapped up in Him. The state of blessing was born in the birth of that child.
- Suddenly — one angel announced the birth, and heaven could not hold back. The host broke in at once. What left earth indifferent filled heaven with joy.
- Host — these are heaven's own inhabitants, gathered as if for a festival. They delight in a grace given to men, with no trace of jealousy.
- Praising — their words go upward, not to the shepherds. Scripture says they praised and said. It never says they sang, for song belongs to the redeemed.
- In men — their joy is that God's good pleasure settled on mankind. The proof is that the Son of God became a man, not an angel.
- In Him — the host announces the results, not the method. Redemption and reconciliation still lay ahead. Every blessing already lay in the Person of the child born that night.
Glory to God in the highest, and on earth peace, good pleasure in men.
Luke moves from one angel speaking to shepherds to a whole army of heaven praising God over a baby in a feeding trough. Their song has three lines — glory above, peace below, God's pleasure in men — and each raises a question, not least why the earth is still not at peace.
One writer draws out how far "in the highest" reaches:
It would not be only "Glory to God below," but "in the highest" — through the whole universe of God, and above all in its highest places. Glory to God at last, everywhere. On earth there had been nothing but war against God, and among men confusion, misery, and rebellion. Now it is "on earth, peace." Nothing less than this would follow from the birth of the Messiah, though not all at once.
Another writer lists what Christ has done to bring God that glory:
It is important to see first of all that God is glorified. Sin has been dealt with. Sins have been dealt with. The cross has judged the prince of this world. Death itself has been conquered. These are only a few of the things Christ has done. Every promise of God is fulfilled in Him. Man has been recovered in reconciliation for God. All that God ever wanted for the delight of His heart of love is centred in the blessed Man in whose face the glory of God now shines.
The last line is where translations differ. One writer reads it not as good wishes sent toward people, but as God's delight in people — with the proof in what the Son became:
The point here is not exactly good will toward men. The word expresses God's good will and delight in men... For the Son of God became, not an angel, but truly a man, as Hebrews 2 says. He did not take up the cause of angels, or concern Himself with them. It was men He took up. But much more appears here: it is God's delight in man now that His Son has become a man.
The wording is disputed. The same writer notes the other reading, which matches the ESV's "among those with whom he is pleased":
Revisers, with the editors, adopt "peace to men of good pleasure."
Peace was announced at the manger. So why is the world still not at peace? One writer traces it to the rejection of the One who brought it:
The prophets said again and again that peace would mark the long-awaited kingdom. God presented the fulfilment of it to the nation in a Saviour, Christ the Lord, born to them in the city of David... But the One whose coming could have brought in peace was rejected. The peace He offered was taken from the earth, and can now only be celebrated as peace to be established in heaven. The fact was that He, in whom all the fullness was pleased to dwell, had to lay the only possible ground for peace in such a world by the blood of His cross.
Another writer says plainly where the blame lies:
Sadly, peace on earth did not follow at once after this announcement, but man is to blame for this. God has offered peace to men from His heart, in the person of His Son. But they have refused His Son. The world cannot know peace until it receives the Prince of Peace. Such peace is certain, but it lies in the future.
The song is not left hanging for those who know the Person it celebrates:
We read in Colossians that the day is coming when God will reconcile all things to Himself, but we read further that believers are already reconciled. We have been brought into the good of this because we know the One who has brought glory to God in the highest. We know the One who will bring about peace on the earth: He is the Prince of Peace. And we know the One in whom God expresses His good pleasure toward men. Because we know this Person in our hearts, we have been brought into reconciliation.
- Person — the whole song hangs on one Man. Glory, peace and God's pleasure are all secured in Him.
- Glory — "in the highest" means everywhere, at last. God is glorified by all that Christ has done.
- Pleasure — the wording is disputed. One reading is God's delight in men, proved by the Son becoming a man and not an angel.
- Peace — offered at His birth, refused by men, and now celebrated as peace in heaven. The world will not know it until it receives the Prince of Peace.
- Possession — the earth still waits. Those who know this Person are already brought into reconciliation.