To whom does "those with whom he is pleased" refer?

The praise of the angels in the ears of the shepherds at Bethlehem has been and is interpreted in various ways—especially the last words. What is the most plausible translation and meaning?

Interpretation 1: To those who seek peace with God

Summary:

The translation should be for those of good will and it means peace is on the way for people who also seek peace with God and each other and therefore gratefully accept God’s peace that his Son brings.

Arguments in favour of this view:

1. The words among those with whom he is pleased must be connected to the previous words, on earth peace. They indicate the address of this peace. So the translation should be: peace for people with whom he is pleased.

2. There are Greek manuscripts that add one letter to the Greek word for pleased (eudokia): eudokias. Therefore, it should be translated as “for those of favour.”

3. The Greek formulation those of favour says something about the disposition of these people. Just as sons of disobedience are disobedient sons, and a judge of unjust is an unjust judge, so those of favour are people typified by favour. That word has to mean “of good will.” It can already be found in the Latin Vulgata translation and has been given a place in the Gloria of the Roman Catholic mass.

 Arguments against this view:

1. The Greek word after the words peace on earth can only be translated with in or among. So it is not possible to turn it into for. Thus, it cannot point to the people as the addressees for the peace that God is going to give.

2. In most Greek manuscripts, the word “eudokia” appears without a Greek s at the end. Moreover, in two of the five manuscripts the added s to “eudokia” was soon omitted again. That forces us to translate it as: …among those with whom he is pleased.

3.  There is hardly any support in Greek grammar and literature for the explanation that the Greek word “eudokia” means to be of good will.

Interpretation 2: To those God has elected

Summary:

The translation should be: …to people of favour and means peace is on its way to the people God has chosen for it. 

Arguments in favour of this view:

1. The words in people with whom he is pleased must be connected to the previous words on earth peace. They indicate the address of this peace. So, the translation should be “peace for people with whom he is pleased.”

2. There are Greek manuscripts that add one letter to the Greek word for favour (eudokia): “eudokias.” Therefore, it should be translated as “for people of favour.”

3. The Greek formulation people of favour does not say anything about the people but about God. He is well pleased with these people, because in his eternal decree he chose them by an undeserved grace to be his children (see Luke 10:21 and Ephesians 1:5, Ephesians 1:9, Philippians 2:13 and 2 Thessalonians 1:11). Sacred Scripture teaches—and the Reformed confessions imitate it—that God can only have pleasure (= joy) in his elect. This translation and explanation can be found, among other places, in the Annotations to John Calvin and the Nederlandse Statenvertaling of 1619.

Arguments against this view:

1. The Greek word after the words peace on earth can only be translated with among or in. So it is not possible to turn it into for. Thus, it cannot point to the people as the addressees for the peace that God is going to give.

2. In most Greek manuscripts, the word “eudokia” appears without a Greek s at the end. Moreover, in two of the five manuscripts the added s to “eudokia” was soon omitted again. That forces us to translate it as: in the good pleasure of men.

3. What is said about God’s gracious election is in itself true, but if the connecting word of is missing in view of the Greek text, it is not correct to read here that it speaks of chosen men. The angels say no more than that God is well pleased with people.

Interpretation 3: To people in general

Summary:

The translation should be those with whom he is pleased and means that God, despite their fall into sin, is still pleased with the people created by him.

Arguments in favour of this view:

1. The word and before peace on earth indicates that a third part of the praise of the angels begins.

2. Since it is said here, without further characterization, that God is well pleased with people, people must be understood here in general. The coming of his heavenly Son to earth, as a man, shows that and how God wants to take care of people. Therefore, peace shall come to the earth. He is our peace (see Micah 5:5 and Ephesians 2:14).

3. In the Holy Word we often find a general exclamation about God’s love and mercy, without immediately including his election and rejection (see e.g., John 3:16: God so loved his world—including his world of mankind—that he sent his only begotten Son; and 1 Timothy 2:3–4: God wants all men to be saved).

4. The fact that angels utter this praise reinforces this statement. They may tell that God is not only well pleased with angels, but also with men (cf. Hebrews 2:16).