Glory to God in the highest, and on earth peace, good will toward men.
All Commentaries on Luke 2:14 Go To Luke 2
Cornelius a Lapide
AD 1637
Glory to God in the Highest, and on earth peace, goodwill toward men (of good will "bonæ voluntatis," Vulgate). So the Syriac, Egyptian, Coptic, and Persian versions also have it, except the words "of good will," of which we will treat presently. "In the Highest" may be taken with reference both to "God"—glory to God who dwells in the highest heavens; and also, and preferably with reference to "glory." In the highest heavens the angels give glory to God, as on earth men enjoy peace through Christ who is now born. Again, these words may be taken either in an affirmative sense—supplying "is;" or in an optative sense—supplying "be." In the former sense it Isaiah , Now is there glory to God in heaven, and peace on earth. For the inhabitants of heaven glorify the mercy, the Wisdom of Solomon , and the fidelity of God, in that He has now exhibited to the world the Christ promised by Him to the patriarchs, and hence there is peace on earth, for that Christ is born to reconcile to God, as the peace-making King, men who are born sons of wrath. So Toletus and Maldonatus. In the optative sense, praised and glorified be God in heaven, and let all the inhabitants of heaven bless and glorify Him, because He has deigned to send Christ upon the earth, that Hebrews , being incarnate, may bring to men peace—that Isaiah , reconciliation, grace, salvation, and all good things. Therefore let heaven and earth praise God, and let all the dwellers therein rejoice before Him, because Christ is born who is the glory of God, the joy of angels, the peace of men. So Jansenius, Baradius, and others.
The Greek versions make this hymn consist of three members:—(1) Glory to God in the Highest, (2) an earth peace, (3) good will among men. Song of Solomon , too, the Syriac, and the Arabic, which instead of "good will" has "rejoicing" [hilaritas]; and the Greek fathers everywhere adopt this reading—S. Athanasius, Basil, Gregory of Nyssa, &c.
But all the Latins, and, among the Greeks, Origen, S. Chrysostom, and Cyril, read, and with better reason, for ευ̉δοκία good will, ευ̉δοκίας—of good will, making the hymn consist of two members. For as glory is given to God as to Him who is glorified, so peace is given to men of good will as to those whom the peace of Christ belongs and befits; and in this way the concatenation of the whole sentence hangs better together. The peace on earth cannot be supposed to be other than that which belongs to men of good will. S. Bernard, in his Epist126 to the Bishop of Aquitania, says: "How then shall the peace of men stand before God, or with God, if His glory cannot be secured to God among men? 0 foolish sons of Adam, who, despising peace, and seeking after glory, lose both peace and glory!"
And on earth peace. The peace of men with God, to whom Christ has reconciled us, and, following on this, peace—that Isaiah , tranquillity of mind; and in the third place, peace and concord with,other men. Moreover, peace meant for the Jews every good—all prosperity and happiness. Some say that this peace is Christ Himself, "For He is our peace, who hath made both one," Ephesians 2:14; for "it pleased God through Him to reconcile all things to Himself, bringing into peace all things, whether they be in heaven or on earth, by the blood of His Cross," Colos. i20 (Vulg.), S. Augustine (Orat. contra Judæos, Paganos, et Arianos, c x.), says: "Within the Virgin"s womb there were celebrated spiritual nuptials, God was joined to the flesh, and the flesh clave unto God, coming forth from hence like a bridegroom from his chamber, at whose wedding all creation was stirred up and seemed to exult. For the choir of angels proclaim, as the result of these nuptials, peace to men of good will; for He that was the Son of God became the Son of Man."
Good will. These words may be taken in three ways—First, with reference to, and as qualifying, "men." Peace be to men, and yet not to all men, but to chose that are of good will. So S. Ambrose reads. Secondly, S. Leo (Serm. on the Nativity): "Peace be to men, to make them of good will, that they may in all things subject and conform their will to God"s will and law."
But, as the Greek is ευ̉δοκία, which corresponds to the Hebrew דצון, ratson, and is generally attributed in Holy Scripture not to man but to God Himself, signifying the grace, benevolence, satisfaction, and love of God towards men, Gregory of Nyssa, Theophylact, and Euthymius give the following interpretation. Peace be to men, whom God deigned to pursue with this grace and display of good will—with His benevolence and love, freely and without their merit; to give them such a Saviour and Reconciler to make peace between Himself and them. Song of Solomon , in Ps. v, it is said, "With the buckler of Thy good will" (in Greek ευδοκίας) "hast Thou crowned us" (Vulg.)—that Isaiah , surrounded us, as with a crown, with a buckler, which is Thy benevolence. And in S. Matt. xvii, "This is My beloved Song of Solomon , in whom I am well pleased"—in the Greek ηυ̉δόκησα. Song of Solomon , too, "men of good will" are elsewhere called "the sons of love." See , Ephesians 1:9.
