Good News for Everyone: The Full Meaning of "All" in Luke 2:10

In Luke 2:10, the angel makes a monumental proclamation:

But the angel said to them, "Don't be afraid, for look, I proclaim to you good news of great joy that will be for all people” (Luke 2:10)

At first glance, the word "all" might seem straightforward. But when we look closer at the original Greek word used here — πᾶς (pás) — we discover that it carries a much more powerful and inclusive meaning than what we might initially assume.

Understanding πᾶς: The Greek Word for "All"

The Greek word πᾶς (pás) is often translated as "all" or "every," but it’s important to note that in Greek, πᾶς goes beyond a casual or general sense of "most" or "many." It means totality—the entire whole, leaving nothing out. Whether it’s used to refer to all people, all things, or all of creation, πᾶς signifies complete inclusiveness. In essence, πᾶς refers to:

All without exception: Every part of a group or entity.
Complete totality: Nothing is left outside the scope of πᾶς when it is used.

In Luke 2:10, πᾶς refers to all people, not just a particular group, but every individual. This universality becomes even more clear when we consider another key detail in the Greek text: the absence of the definite article.

The Absence of the Definite Article: Why It Matters

In Greek (as in English), a definite article functions like the word "the." When it is present, it specifies something particular or specific, narrowing the scope of who or what is being referred to. For example:

With a definite article: If I say, "I invited the people," I am referring to a specific group of people, like "the people in this room" or "the people I know." This means it applies to some people but not everyone.
Without a definite article: If I say, "I invited all people," without "the," it means everyone—not just a certain group, but all people universally.

In Luke 2:10, the absence of the definite article is crucial. The angel does not say "all the people," which would suggest the message is for a specific group, like the people of Israel or a certain audience. Instead, πᾶς stands alone, without "the," making it clear that this message applies to everyone, everywhere, without limitation.

In this way, the absence of the definite article opens up the meaning of "all" to include all people universally, no matter who they are or where they come from.

Consistency Across the New Testament: πᾶς Without the Definite Article

To fully grasp the significance of πᾶς in Luke 2:10, we can look at how this word is used elsewhere in the New Testament. In key passages that speak of salvation, repentance, and God’s will for humanity, πᾶς is similarly used without a definite article, making it clear that these messages apply to all people universally.

Here are three important examples:

1 Timothy 4:10:
"For this reason we labor and strive, because we have put our hope in the living God, who is the Savior of all people, especially of those who believe."
In this verse, πᾶς is used without a definite article, signifying that God is the Savior of all people, just as the angel’s message of good news is for all people. The second part of the verse—"especially of those who believe"—does not limit the universal offer of salvation, but instead highlights that believers experience this salvation in a special way. It underscores the same idea present in Luke 2:10: the message of salvation is for everyone, but believers benefit from it in a particular sense.
1 Timothy 2:4:
"God desires all people to be saved and to come to the knowledge of the truth."
In this verse, the Greek text also uses πᾶς without a definite article, emphasizing that God’s desire for salvation is not limited to a specific group but extends to every person. Just as in Luke 2:10, this universality is crucial: God’s will is that all people—every single individual—be saved.
2 Peter 3:9:
"The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wishing for any to perish, but for all to come to repentance."
Here again, πᾶς is used without the definite article, making it clear that God’s desire for repentance applies to everyone. The absence of the article ensures that the scope remains broad and inclusive—just like in Luke 2:10, where the good news is meant for all people.
Romans 5:18:
"Consequently, just as one trespass resulted in condemnation for all people, so also one righteous act resulted in justification and life for all people."
In this verse, Paul uses πᾶς without the definite article to emphasize the universality of Christ’s redemptive act. Just as Adam’s sin affected all of humanity, Christ’s act of righteousness brings life and justification to all. This reflects the same universal scope we see in Luke 2:10—Jesus’ birth is good news for everyone.

The Universal Nature of the Good News in Luke 2:10

When we analyze the Greek text of Luke 2:10 and compare it to these other key passages, the message is clear: the use of πᾶς without a definite article leaves no room for limitation or exclusion. The angel’s proclamation of "good news of great joy" is intended for every person—no exceptions, no boundaries.

This is consistent throughout the New Testament: wherever πᾶς is used without a definite article, it always carries the meaning of totality and inclusiveness. Whether speaking of salvation, repentance, or Christ’s redemption, πᾶς refers to all people—everyone, everywhere.

In Luke 2:10, this message is unambiguous: the good news of Jesus' birth is for all people, without exception. The grammatical construction, particularly the absence of the definite article, guarantees that this message is meant to include every single person across time and space.

The Significance for Us Today

The implications of this universal message are profound. The angel’s announcement isn’t just for the shepherds or the people of Israel—it’s for you. It’s for every person who has ever lived and will ever live. This good news of Jesus’ birth is joy for all people, regardless of background, ethnicity, or social status.

That’s the heart of true Christianity: Good news of great joy, for all.

Common Objections

While the argument for the universal meaning of πᾶς (pás) in Luke 2:10 is compelling, some may raise objections based on different interpretations of Scripture. Here, we address a few common objections that are often raised regarding the inclusiveness of "all" in the Bible, using both biblical evidence and logical reasoning to provide clarity.

Objection 1: "All" Refers to All Types of People, Not Every Individual

One common objection is that πᾶς in passages like Luke 2:10 and 1 Timothy 2:4 doesn’t refer to all individuals, but rather to all types of people—for example, people from different nations, social classes, or groups.

Response: While it is true that πᾶς can sometimes refer to different groups or categories, there is no grammatical or contextual evidence in Luke 2:10 to suggest that the word is limited in this way. In fact, the absence of the definite article in the Greek text indicates that the scope of the word "all" is unrestricted, meaning it applies to every individual.

Additionally, other passages like 1 Timothy 4:10 and 1 Timothy 2:4 reinforce this reading. In 1 Timothy 4:10, Paul refers to God as the Savior of all people, especially those who believe. This verse clearly shows that God's saving grace is available to everyone, even if believers experience it more fully. There is no indication that this is limited to "types" of people but rather refers to humanity as a whole.

Thus, interpreting "all" in Luke 2:10 as referring to every individual is consistent with the broader message of the New Testament, where God's offer of salvation is open to all people.

Objection 2: "All" Is Restricted to the Elect (Limited Atonement Argument)

Another objection is based on the doctrine of limited atonement, which holds that Christ's atoning work on the cross was only for the elect, or those predestined for salvation. Proponents of this view argue that "all" in passages like Luke 2:10 or 1 Timothy 2:4 refers only to the elect.

Response: This interpretation faces several challenges, particularly in the context of Luke 2:10 and the broader New Testament teaching. The word πᾶς (pás) is used without a definite article, which means it is not confined to a specific group. If Luke had intended to refer only to the elect, a definite article would likely have been used to restrict the scope of "all" to a specific subset of people.

Moreover, passages like 1 Timothy 4:10 provide strong evidence against the idea of limited atonement. Here, Paul explicitly states that God is the Savior of all people, not just the elect. The phrase "especially of those who believe" makes a distinction between those who experience salvation fully through faith and the universal availability of salvation to all people. This verse undercuts the notion that Christ’s salvific work was limited only to a preselected group.

Additionally, in Romans 5:18, Paul draws a parallel between Adam's sin and Christ’s righteousness, stating that "just as one trespass resulted in condemnation for all people, so also one righteous act resulted in justification and life for all people." Just as Adam’s sin affected all of humanity, so does Christ’s redemptive act offer justification to all. This reinforces the universal scope of Christ's work.

Objection 3: Salvation Is Only for Those Who Believe

Some might argue that while salvation is offered to all, it is only truly available to those who believe. Therefore, "all" refers to potential salvation, but not actual salvation for everyone.

Response: The Bible does teach that faith plays a crucial role in how people experience salvation. However, this does not mean that salvation is not offered to all. The passage from 1 Timothy 4:10 clarifies this relationship: God is the Savior of all people, but believers experience salvation in a special, fuller way. The phrase "especially of those who believe" confirms that faith enhances the experience of salvation, but it does not exclude others from being recipients of God's saving grace.

Furthermore, the universality of Christ’s offer of salvation is evident in 2 Peter 3:9, where Peter states that God "is patient with you, not wishing for any to perish, but for all to come to repentance." This demonstrates that God's desire for all people to experience salvation is genuine, and while faith is critical for accepting that salvation, it does not limit the offer of salvation to a select few.

This objection often assumes that salvation is an exclusive offer, but Scripture shows that faith opens the door to the fullness of salvation that has already been offered to all. Thus, the offer is universal, even though the response might differ from person to person.

Objection 4: The "All" in These Verses Is Hyperbolic or Exaggerated

Some argue that the use of "all" in passages like Luke 2:10 or 1 Timothy 2:4 is simply hyperbole, meaning that it is not meant to be taken literally but rather as an exaggerated way of saying "many" or "most."

Response: There is no textual or contextual evidence to suggest that the use of πᾶς in these passages is hyperbolic. Hyperbole is a rhetorical device that is used in specific contexts, often for dramatic effect, but that is not what is happening in Luke 2:10 or the related verses. The angel's proclamation of "good news of great joy for all people" is a straightforward announcement meant to communicate the universality of the message.

The absence of the definite article, as discussed earlier, further confirms that πᾶς is being used to denote everyone without exception, not just a large or significant number of people. If the intent had been to limit the meaning of "all," the Greek text could have easily included qualifiers or articles to restrict the scope.

Additionally, the cross-references in 1 Timothy 4:10 and Romans 5:18 make it clear that "all" refers to every individual—not an exaggerated group, but all of humanity. The concept of God being the Savior of "all people" in 1 Timothy 4:10 confirms that πᾶς is being used literally, not figuratively.

Conclusion to Objections

These common objections fail to adequately account for the clear and consistent use of πᾶς (pás) without a definite article in Luke 2:10 and other key New Testament passages. The universal message of the Gospel is evident: God’s salvation, through Christ, is intended for all people—every single individual. While faith plays an essential role in receiving and experiencing that salvation, the offer itself is open to all, without exception.

As we’ve seen, the grammar, context, and supporting Scriptures all point to the same conclusion: the good news of great joy proclaimed in Luke 2:10 is truly for everyone—no one is left out.

Challenging Questions for Those Who Teach "Bad News First" or Exclusion

For those who teach that the Gospel must begin with "bad news" or that its offer is not universal, we must ask some serious, thought-provoking questions. If the angels' proclamation in Luke 2:10 is a message of "good news of great joy for all people," why do some insist on starting with a message of fear, judgment, or condemnation before sharing this good news?

Question 1: If the angel proclaimed "good news" of great joy for all people, why do you focus on "bad news" for some?

The angel’s words in Luke 2:10 are clear: the birth of Jesus is good news for everyone. The Greek word πᾶς (pás) leaves no room for exclusion—it means all people, not just a select few. If the angel, sent from heaven, was entrusted with announcing the message, why would we feel the need to alter that message by introducing "bad news" first?
Where in the angel’s announcement do we see any hint of exclusion or condemnation for certain people? If the angel's message was purely good news for all, what gives us the authority to change that message and make it "bad news" for some?

Question 2: If God desires that all people be saved (1 Timothy 2:4), why do some teach that the good news is only for a few?

1 Timothy 2:4 tells us that God desires all people to be saved and come to the knowledge of the truth. If this is God's clear and expressed will, why would anyone claim that this good news is only for an elect group, leaving others to face judgment without hope?
Do you believe that God's will is limited in power or effectiveness? If God desires all to be saved, who are we to teach otherwise?

Question 3: If Christ’s act of righteousness resulted in justification for all people (Romans 5:18), who are we to limit that?

Paul in Romans 5:18 clearly parallels the universality of sin with the universality of Christ’s redemptive act. Just as Adam’s sin brought condemnation to all, Christ’s act of righteousness brings justification and life to all people.
How can we, as teachers of the Gospel, preach a message that limits the effect of Christ’s redemptive work to only some, when the Bible teaches the opposite? If the Bible proclaims justification for all, why do some limit the Gospel’s reach by saying it is for only some?

Question 4: If God is the Savior of all people, especially those who believe (1 Timothy 4:10), why teach exclusion?

In 1 Timothy 4:10, God is called the Savior of all people—not just some, not just the elect, but all people. How do we reconcile this with the teachings that claim God’s salvation is only for a few?
When Paul adds "especially those who believe," he is not restricting salvation; he is highlighting the special experience of salvation for believers. So why do some interpret this as a limitation, turning good news for all into bad news for others?

Question 5: Why does a Gospel of exclusion directly contradict 2 Peter 3:9?

2 Peter 3:9 tells us that God is not wishing for any to perish but for all to come to repentance. How can we, in good conscience, preach a Gospel that implies God actually desires some to perish while offering life only to others? Does that reflect the heart of God expressed in this verse?
If God’s desire is for all to come to repentance, why teach a message that leaves some out of the reach of grace? Isn’t this a direct contradiction to the Scripture itself?

Final Challenge: Can We Truly Call the Gospel "Good News" If It Is Bad News for Some?

If we proclaim a Gospel that leaves some in fear, condemnation, or outside of God's saving grace, can we honestly call it "good news of great joy for all people"? If the angel’s message in Luke 2:10 was one of joy and hope for every single person, what right do we have to narrow that message and bring fear or exclusion into what was announced as pure good news?

If we claim that God desires all people to be saved (as Scripture clearly teaches), why would we preach a Gospel that only offers salvation to some? Isn't that a contradiction?

The challenge is simple: can those who insist on a Gospel of exclusion, or who claim we must present "bad news" first, truly say they are preaching the message the angel announced in Luke 2:10?