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After this, a great many more angels appear, praising God with the words "Glory to God in the highest heaven, and on earth peace to those on whom his favor rests." [ 2 ] Deciding to do as the angel had said, the shepherds travel to Bethlehem, and find Mary and Joseph and the infant Jesus lying in the manger , just as they had been told.
In contrast, Acts 2/4 emphasizes the community of goods of the early church: possibly in deliberate contrast to the Roman environment, just as the Lucan birth story describes Jesus with imperial titles as the (true) "Saviour" and bringer of "peace on earth". Such "anti-imperial allusions" are considered a fundamental feature of Luke's double work.
Augustine: Peace is the fixedness of order; by order, I mean an arrangement of things like and unlike giving to each its own place. And as there is no man who would not willingly have joy, so is there no man who would not have peace; since even those who go to war desire nothing more than by war to come to a glorious peace.
Saint Remigius: They are called Scribes, not from the employment of writing, but from the interpretation of the Scriptures, for they were doctors of the law. Observe, he does not enquire where Christ is born, but where He should be born; the subtle purpose of this was to see if they would show pleasure at the birth of their King.
Hilary of Poitiers: "The Apostles salute the house with the prayer of peace; yet so as that peace seems rather spoken than given.For their own peace which was the bowels of their pity ought not to rest upon the house if it were not worthy; then the sacrament of heavenly peace could be kept within the Apostles own bosom.
Jesus speaks here, as in the preceding and following verses, more of a division in men’s personal response to him." [14] The text of Matthew's Gospel in the Book of Kells alters gladium, the Vulgate translation of makhairan "sword", to gaudium, "joy", resulting in a reading of "I came not [only] to bring peace, but [also] joy". [15]
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