Handel’s “Messiah,” A Prophetic Masterwork—An Introduction
When you think of a work that has Jesus the Messiah as its sole subject, you would reasonably assume that the text is heavily dependent on the New Testament, and primarily the Gospels. But when you look through the text, roughly two-thirds of the passages used are Old Testament. That alone suggests its prophetic nature.
We [The Daily Declaration] present the first of a series on the prophetic voice inherent in Handel’s musical masterpiece, Messiah. This piece of sacred music presents God’s word to listeners, speaking of comfort, strength and ultimate victory for those engaging in spiritual battle.
A few months ago, Warwick Marsh asked me if I would write an article on Messiah, the Sacred Oratorio composed by George Frederick Handel (1685-1759), as we both felt that it was relevant to Daily Declaration readers, not merely as a celebration of one of the greatest musical masterworks in history, but primarily for the fact that we both felt it possesses a powerful prophetic anointing, which I’m not sure that the man who compiled the text entirely from Scripture, a rather vain and pompous aristocrat, Charles Jennens, was at all aware of.
But I realised very quickly that the subject simply couldn’t be covered in just one article, that the whole piece is so steeped in prophetic power. So, this will be the first in a series.
Reverberations Through the Ages
Before I get started, I want to appeal to those of you whose eyes just began glazing over when you saw this is about classical music, as though it’s just so stuffy and boring, especially when you compare it to the wonderful and inspiring contemporary worship music we’re blessed with today, or the secular music you may listen to. How can you possibly compare such out-of-date stuff to that?
The fact is that, without the music of Handel, and every great composer before and since, modern rock and other contemporary genres simply wouldn’t exist, and to listen to the masterworks of classical music with fresh ears will reveal why that is the case.
If any evidence were required, I can even go to the extreme of Heavy Metal, which my son loves in all its variants. He once loaned me a DVD series on its history, and the director of the documentary, who was also the “talking head”, first charted its origins to three particular classical composers: J. S. Bach (a direct contemporary of Handel — 1685-1750), Richard Wagner (1813-1883) and Niccolò Paganini (1782-1840), the first two being the inspiration for Hard Rock and Metal’s modal “Gothic” sound, and Paganini the violin virtuoso, whose showmanship is the model for every Rock guitarist, and whose style is a distinct influence for virtually every rock guitar solo.
If any proof were needed, here it is. First, compare the first three minutes of the Bach Toccata and Fugue for Organ with this clip for rock guitar.
Then listen to Wagner’s famous Ride of the Valkyries followed by its rock adaptation.
And finally to Paganini: (1) (2)
So much for “stuffy and boring”!
So, if you listen to the music clips from Messiah in this series of articles in the same way as you do the latest worship songs you will find that music is music, that there are many similarities, but they’re using different instrumentation and vocal techniques. To draw an analogy with speech, it’s not a different language, like English and French, but merely a different accent, like Aussie and American.
That’s because great music, of whatever genre or time period, has a paradoxical effect: it is both anchored in its own time, and yet timeless, all at the same time (actually, the same thing can be said in relation to the Bible).
So, in one sense, it is identifiable as belonging to the time and place it was composed; yet it can still profoundly impact us today — and that in a powerful way, body, soul and spirit (actually, the same thing can be said in relation to the Bible).
That fact holds whether it’s the secular music of Beethoven, Mozart or Schubert (my favourites), or in my own era growing up: The Beatles, Paul Simon, James Taylor, Pink Floyd, Yes, Cat Stevens, Deep Purple, Led Zeppelin, Leonard Cohen, Bob Dylan, The Moody Blues (also my favourites), or a hundred and one other great singer/songwriter/composers/bands of that time right up to the present.
The same holds for the sacred works of the past four centuries, the traditional hymns of Wesley and Watts and so many others, and those modern worship songs, some of which we’ve been singing for a few decades, and more that we’ll be singing for decades to come.
As Bill Muehlenberg noted in his recent article,
When it comes to things like the arts (painting, sculpture, music, poetry, literature, and so on), there can be ungodly and immoral art, and there can be godly and moral art. The answer to the dark side of culture and the arts is not to say no to all these things, but to create good and godly versions of these things…
We can glorify God just as much in enjoying one of His beautiful sunsets, or by being enraptured by Handel’s Messiah, as by sharing our faith with others or by singing worship songs in church.
In short, the same Holy Spirit who inspires our contemporary worship songs equally inspired the works of the past. This is all worship music! That’s why Handel, at the end of Messiah, wrote the letters “SDG” for the Latin phrase “Soli Deo Gloria”, which means, “To God Alone be the Glory”.
My plea, therefore, is that you will listen to be inspired in the same way as you do when you listen to hymns or contemporary worship songs.
So, now that I have your attention, a little background is required on Messiah as a whole.
Inspired
Handel composed the music for Messiah in a feverish burst of inspiration in just 24 days in August and September 1741, after Jennens had compiled the text during July of that year.
When you realise that the whole work takes around two and a half hours to perform, and Handel was writing with a pen which had to be regularly dipped in ink, and that he had to compose separate music for vocal soloists, a four-part choir, five-part strings, trumpets, horns, oboes, bassoons, organ and harpsichord, you can understand how enormous a task this is.
As music commentator Miles Hoffman estimates, there are roughly a quarter of a million notes in Messiah. At a little more than three weeks of 10-hour days, Hoffman said that means Handel would have had to keep a continuous pace writing 15 notes a minute!
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Beware Taking Matters Into Your Own Hands
Waiting on the Lord is not passive. When we are waiting on the Lord, there is plenty to keep us busy. We have an entire book riddled with the will of God to be busy about. Just because we are waiting on the Lord for one thing does not mean that we have pushed pause on everything else he has told us to do. No, we keep going in what we know until God brings about what we don’t know.
There is a regular trap I fall into as a homeowner. Something will break, wear out, or become damaged and I will take a look and then nod my head in resolution. Under my breath, I’ll say something like, “I’ll take care of this myself.” It hardly ever works out the way I intend.
I have lumpy drywall repair jobs, badly swinging screen doors, and half-done leaf raking jobs as witnesses to what I am and am not capable of on my own. It’s actually not that big of a deal; I learn a little something with each attempt, and my family indulges these ventures into the unknown with good-natured humor. Mostly. So my disposition toward trying this stuff is likely not to change in the future.
When it comes to your home, or your car, or your whatever, it’s fine to take matters into your own hands. You roll the dice on your own ability and accept the coming result. But then there are other times when it’s very much not fine to do that. Saul, the first king of Israel, is a case study in this respect.
Despite having all the promise in the world – he looked like a king, sounded like a king, commanded like a king – the reign of Saul was marked with impatience. Time after time, when he should have exercised restraint he instead charged forward. When he should have exercised faith, he took matters into his own hands. And in 1 Samuel 13, the Lord had enough:
“You have done a foolish thing,” Samuel said. “You have not kept the command the Lord your God gave you; if you had, he would have established your kingdom over Israel for all time. But now your kingdom will not endure; the Lord has sought out a man after his own heart and appointed him ruler of his people, because you have not kept the Lord’s command” (1 Sam. 13:13-14).
So what had he done?
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God Loves Cliff-Hangers
GK Chesterton once wrote on why things happen this way: “Christianity has died many times and risen again; for it had a God who knew the way out of the grave.” We have a god who knows the way out of the grave. The cross was a place of total and utter disaster for the followers of Christ. That was the mark of a defeated king. But it was only through the cross that this King would conquer the grave.
The Apostle Paul writes in II Cor. 1 about a time when he and his colleagues experienced a certain degree of affliction in Asia. It got so bad that they despaired of life itself. What was the purpose of all this? It was intended to teach them, yes, even the great Apostle Paul, that he must not rely on himself but on God who raises the dead.
How often do you see this theme repeated throughout Scripture? A man is brought to the precipice and is ready to plunge to his death only for God to show forth His power and glory through weakness.
You might recall the history of Gideon and his men as they were preparing to face the Midianites. Over the course of Judges 7, the Lord cuts down an army of 22000 men to 300 men. When their clay pots break open, the light streams out, and the scene astonishes the enemy soldiers who then go down to complete and utter defeat. Remember. We have this treasure in clay pots. The treasure of the gospel. So that when we are broken open, the Lord spreads His light to a watching world (II Cor. 4).
You may recall the history of Israel passing through the Red Sea and the mighty armies of Egypt being swallowed up as they came in hot pursuit. You may recall the armies of Sennacherib being destroyed by the angel of the Lord. You may recall the many harrowing and dangerous situations King David found himself in, only to have it proven to him, again and again, that the Lord was fighting for Him and rushing before Him like a mighty wind through the trees (II Sam 5:17-25).
It was only when in prison that the angel came to break Peter out of jail. How many times did Paul and Silas bring men to Christ when in prison?
But think also of Christians throughout history. Athanasius was only 28 years old at the council of Nicaea. His life was marked by accusations of murder and he was exiled 5x. Or Calvin who was exiled from Geneva only a couple years after being commanded by the fiery Farel to take up his work there. In the face of imminent disaster the Lord used these men as earthen vessels to spark the light of Reformation, when they were smashed and broken open.
GK Chesterton once wrote on why things happen this way: “Christianity has died many times and risen again; for it had a God who knew the way out of the grave.” We have a god who knows the way out of the grave. The cross was a place of total and utter disaster for the followers of Christ. That was the mark of a defeated king. But it was only through the cross that this King would conquer the grave. Trudeau and Biden have no power over the grave. But Jesus does.
And so Christians do not fear in the face of imminent disaster knowing that God loves cliffhangers, knowing that God loves to use all the circumstances of our lives to advance His kingdom. Those imminent disasters are meant to teach us to rely, not on ourselves, but on God who raises the dead.
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From Eating to Dining: How Shared Meals Reveal What It Means to Be Human
God created us as embodied beings comprised of both bodies and souls, nourishing our physical hunger through eating naturally nourishes our minds and hearts. As we engage in rich conversation, we draw closer and grow in intimacy with each other. Our souls are in turn nourished by this communion we achieve with others during the meal. Since our minds, bodies, and souls are in union with each other, when one is nourished, they are all nourished. It is in this act of dining that we can harness the true communal potential of shared meals that our Creator intended them to be.
In 2019, a disheartening survey was released on the eating habits of Americans. It found that only 48 percent of respondents eat at the dining room table, with 47 percent saying they eat on the couch or in their bedrooms instead. Tellingly, 72 percent of respondents also said that they grew up eating in the dining room. This is the latest illustration of a trend that has been happening for quite some time in America. Families and households are putting less of an emphasis on one of the most fundamental pillars of family and communal life—a shared meal.
Social science bears out the central importance that family dinner has on positive outcomes for children, including lower rates of drug abuse, teen pregnancy, depression, obesity, and eating disorders as well as higher grade-point average, self-esteem, and vocabulary. But the benefits of family meals—or any shared meal—go much deeper than what social science can prove. Dining together fills an innate need that all human beings crave: the desire for true communion and fellowship with our Creator and with one another.
The Centrality of the Meal in Scripture
Scripture tells us a great deal about just how fundamental meals are to human flourishing. Moreover, the Bible contains many examples of how the provision of food often served as a means for teaching important spiritual truths. For example, in the Old Testament, God fed the Israelites manna in the desert. Despite their disobedience (which resulted in the people having to wander in the desert for 40 years), He fed them, teaching them to depend and rely on Him for their daily sustenance (Exodus 16). Similarly, throughout the gospels, Jesus chooses a shared meal as the context not only for building relationships but for enacting His salvific plan.
His desire for forming intimate bonds over a shared meal is shown through His dinner with tax collectors and sinners at the home of Levi (Luke 5:29-32), eating at the house of Simon the Pharisee (Luke 7:36-50), dining at the home of Mary and Martha (Luke 10:25-42), and staying at the home of Zacchaeus (Luke 19:1-10). Strikingly, Jesus also emphasizes communal dining with His disciples in His resurrected body. He sups with two disciples that He meets on the road to Emmaus (Luke 24:13-35), with His disciples in Jerusalem (Luke 14:35-48), and again with His disciples on the shores of the Sea of Tiberius, sharing a miraculous catch of fish and bread over a charcoal fire (John 21:1-14).
Indeed, Christ’s plan of salvation is miraculously revealed multiple times in the context of a shared meal. It is at a wedding feast at Cana that Jesus performs His first miracle of turning water into wine, ushering in His public ministry (John 2:1-11). After feeding the souls of 5,000 men (besides women and children, which means the total number may have been as much as 15,000) by teaching them about the kingdom of God, He orchestrates a miraculous, spontaneous dinner for everybody when He multiplies a few loaves and fish to feed the entire throng, so much so that there are 12 wicker baskets left over after everyone has eaten their fill (Matthew 14:13-21, Luke 9:10-36). At the Last Supper, Christ reveals a fundamental aspect of His sacrificial mission through sharing bread and wine with His disciples (Luke 22:14-23).
It’s clear that Christ placed great emphasis on the importance of the meal as a conduit for revealing the depth of His love for His flock. But a natural question arises here—why did Christ do this? What is the true nature and potential of a shared meal?
“From Eating to Dining”
Judging by the survey referenced earlier, for the most part, eating has become a pretty mundane and isolated exercise for many Americans. At the same time, the popularity of cooking shows and eating out prove that even the fragmented nature of everyday life in our culture has not fully tamped down the pleasures of a good meal.
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