The Birth of Jesus Christ and Peace

The Birth of Jesus Christ and Peace
Luke 2:1–20

Joel Stephen Williams

An angel appeared to shepherds who were in the fields keeping watch over their flocks to announce the birth of a Savior, who was the Messiah, the Lord. They were told to look for a child wrapped in bands of cloth, lying in a manger (Luke 2:8–12). Suddenly a heavenly host appeared with the angel, praising God and saying,
     Glory to God in the highest heaven,
           And on earth peace among those whom he favors! (Luke 2:14; NRSV)

The shepherds went to Bethlehem and found Mary, Joseph, and the child lying in a manger. They glorified and praised God for all that they saw and heard (Luke 2:15–20).

The birth of Jesus Christ meant many things for the world. My focus here is on the connection between his birth and peace. The world of the Roman Empire under Augustus (Luke 2:1) celebrated peace, but the type of peace coming from God through the birth of Jesus was of a different quality and nature. It was akin to the peace (shalom) of the Old Testament. Joseph Fitzmyer says that the Hebrew term shalom “expresses not merely an absence of war or hostilities, but much more the state of bounty or well-being that comes from God and includes concord, harmony, order, security, and prosperity….In a few of the sayings of Jesus the term ‘peace’ has the meaning of the absence of war (Luke 11:21; 14:32). More often it is a figure for the bounty that he and his ministry bring to human beings.”[1] John Nolland agrees when he observes that the “heavenly visitors indicate that heaven is impressed by what God has achieved….It [peace] is not simply an inner disposition or the absence of war, but evokes a whole social order of well-being and prosperity, security and harmony (cf. Pss 29:11; 86:8–10; Isa 26:3; 32:17; 48:18; 54:10; Jer 16:5; Ezek 34:25–31).”[2]

What are some implications of this meaning of “peace” from Christ’s birth for Christians?

Strive to adopt a Judeo-Christian worldview.

Luke, the theologian, very clearly was giving his readers a biblical perspective for understanding the birth of Jesus Christ. Over the last few decades, many Christians have been highly susceptible to adopting cultural views from numerous sources – politics, entertainment, sports, and especially social media – without proper scrutiny of their worth. What is needed is more critical analysis, rational thinking, and biblical theology.[3]

Be a peacemaker.

The absence of war seems to be a basic assumption, a lowest common denominator, for the biblical meaning of peace. The quotes from biblical scholars above demonstrate that the peace of Jesus means much more than the absence of war, but it begins there. If this is true, Christians ought to be peacemakers (Matt 5:9). Have we? Are we known for this?[4]

Do good works.

Since the peace of Jesus means more than the absence of war but also well-being for human beings, as noted in the quotes above, Christians should go about doing good works. The apostle Peter told the household of Cornelius that Jesus “went about doing good” (Acts 10:38). The early church followed his example and cared for the poor, the needy, the fatherless, the widows, the hungry, the thirsty, those in need of hospitality, the stranger, those who needed clothing, the homeless, the sick, the outcast, the untouchables, the handicapped, the disabled, the blind, the speechless, those with addictions, those in prison, the persecuted, children, and those who were suffering.[5] May we do the same.

Preach the gospel.

Finally, since the angels announced that the child that was born in the city of David was a “Savior,” then, as Jesus told his disciples at the end of his earthly life, “repentance and forgiveness of sins is to be proclaimed in his [the Messiah’s] name to all nations” (Luke 24:47). We, like these shepherds did long ago, should make this story known about the wonderful Savior who brings peace on earth (Luke 2:17).

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[1] Joseph A. Fitzmyer, The Gospel According to Luke I–X, The Anchor Bible (Doubleday, 1981), 224–25.

[2] John Nolland, Luke 1–9:20, Word Biblical Commentary (Word Books, 1989), 108.

[3] Tawa J. Anderson, W. Michael Clark, and David K. Naugle, An Introduction to Christian Worldview (IVP Academic, 2017); J. P. Moreland, and William Lane Craig, Philosophical Foundations for a Christian Worldview, 2nd ed. (IVP Academic, 2017).

[4] Lisa Sowle Cahill, Blessed are the Peacemakers: Pacifism, Just War, and Peacebuilding (Fortress Press, 2019); Ronald, J. Sider, Nonviolent Action: What Christian Ethics Demands But Most Christians Have Never Really Tried, (Brazos Press, 2015); Preston Sprinkle, with Andrew Rillera, Fight: A Christian Case for Nonviolence, (David C Cook, 2013); Stanley Hauerwas, War and the American Difference: Theological Reflections on Violence and National Identity (Baker Academic, 2011); Roland H. Bainton, Christian Attitudes Toward War and Peace: A Historical Survey and Critical Re-evaluation (Abingdon Press, 1960); John D. Roth, Choosing Against War: A Christian View (Good Books, 2002); Daniel A. Dombrowski, Christian Pacifism, (Temple University Press, 1991).

[5] Thomas C. Oden, The Good Works Reader (Eerdmans, 2007).