Handel’s Messiah – Advent –Part 4 – “Glory to God in the Highest”
#1. Background
Many Jews of Jesus’ day expected a messiah who would wield political power as an earthly king. In this session we will explore the ways in which Jesus’ messiahship met-and did not meet-their expectations. Handel’s Messiah uses Luke 2’s description of the angelic announcement to the shepherds to capture some of the ways in which power is made perfect in weakness. It also features passages from Isaiah 40 and Matthew 11 to further describe Jesus as Good Shepherd.
When the authors of the Old Testament spoke of a "messiah," what precisely did they have in mind? As we discussed in Session Three (p. 31), the literal translation of the Hebrew word mashiah is "anointed one." It was applied to anyone who had been anointed ceremonially with oil-whether as a priest (Leviticus 4:3, 5), a prophet (1 Kings 19:16), or a king (1 Samuel 10:1; 24:6, 10). Certainly one of the most frequent uses of the term, however, was with reference to kings, particularly those in the royal line of David (Psalm 18:50). In Session Three we noted that in passages like Isaiah 9 we can detect a certain heightening of expectations with regard to a coming ideal king. The great king Hezekiah may have fulfilled some of these, yet there is reason to believe his reign may not have been as ideal as it might have been (see 2 Kings 20:12-19). As the great expectations of the people were repeatedly disappointed, the prophets continued to direct their gaze toward the future and an anointed one yet to come.
This sense of expectation became more intense as the political situation deteriorated. The fall of
Not all of the biblical literature from this period reflects such a radical orientation, however. In some instances, the remembered glories of King David merely served as a pattern for people’s hopes. They began to look for an equally illustrious "anointed one" whose job description, while glorious, was not "out of this world." They hoped for a flesh and blood king whose resume would read a lot like Isaiah 9.
If one looks at the words to "For Unto Us a Child Is Born", one can see that Handel and Jennens have used the words of Isaiah 9:6 as a kind of messianic birth announcement. With its majestic music arranged for full chorus, it is indeed a proclamation fit for a king. And so, we modern listeners have been set up to expect something very similar to what many first-century believers expected: a majestic messiah. As the climactic chords of this chorus fade away, we are primed for pomp and circumstance. But we do not get it.
Handel follows the prophetic announcement, not with trumpets, but with strings. And in those opening bars of the "Pastoral Symphony" we find ourselves, not in the palace, but on the hillside. It is our first clue that we are going to have to revise our expectations to accommodate a different kind of greatness. Instead of a throne, we will find a manger; instead of a king, a suffering servant; instead of a crown, a cross.
There is a certain culture shock that we ought to feel-need to feel-in order to appreciate the full theological force of the contrasts depicted by these passages. From the opening strains of the Pastoral Symphony to the closing allusions to flocks, lambs, and yokes, the images are overwhelmingly rural. If we are not careful, we may romanticize the meaning right out of them. Set over against the glorious majesty of the heavenly hosts and the grandiose expectations of the waiting world, Jesus is born in a barn. The first "noel" is not to the powerful elite, but "to certain poor shepherds" who are out abiding in the field. That means they are living there … with their sheep. No glitz. No glamour. No roof. Just sheep, and probably a good bit of stiffness and cold and boredom as well.
#2 Power Made Perfect in Weakness
It may seem strange in a study of the biblical texts from Handel’s Messiah to spend any time at all on the Pastoral Symphony. After all, it has no text, biblical or otherwise. Yet this "song without words" performs a very biblical function. In its simplicity and serenity, it sets the scene for the Messiah’s birth and for the announcement to the shepherds, who receive the good news on behalf of the waiting world. The goal of both of the following activities is to enable participants to experience the culture shock which is so important for appreciating Luke’s account of the Christmas story.
The serene strains of the "Pastoral Symphony" are the perfect introduction to the paradox that is at the heart of the incarnation. The adjective "pastoral" is often used to describe a rural scene peopled by shepherds. It often implies a contrast between the apparent innocence and tranquility of such a setting and the intrigue and corruption of a royal court. Whether shepherds are always innocent and court officials necessarily corrupt is certainly open to question. Yet, the choice of a pastoral setting for this all-important announcement does underscore its inclusivity. Jesus may indeed be the "anointed one," but the tidings of his birth are good news of great joy for all people, rich and poor alike. In fact, if the words of Mary’s prayer in Luke 1:46-55 are any indication, the poor may actually have the advantage!
Luke 2:1-20 (KJV)
1And it came to pass in those days, that there went out a decree from Caesar Augustus that all the world should be taxed.
2(And this taxing was first made when Cyrenius was governor of Syria.)
3And all went to be taxed, every one into his own city.
4And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:)
5To be taxed with Mary his espoused wife, being great with child.
6And so it was, that, while they were there, the days were accomplished that she should be delivered.
7And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.
8And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.
9And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.
10And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.
11For unto you is born this day in the city of David a Saviour, which is Christ the Lord.
12And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.
13And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,
14Glory to God in the highest, and on earth peace, good will toward men.
15And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.
16And they came with haste, and found Mary, and Joseph, and the babe lying in a manger.
17And when they had seen it, they made known abroad the saying which was told them concerning this child.
18And all they that heard it wondered at those things which were told them by the shepherds.
19But Mary kept all these things, and pondered them in her heart.
20And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.
The pastoral setting is not the only thing that catches us by surprise in this passage. Equally unexpected is the contrast between the messenger and the message. The angel who is the first on the scene is clearly a front person. (The Greek word for angel literally means "messenger" or "one who is sent.") Ultimately, it is God whose presence is felt, not just in the message, but in the manner of its delivery. Surrounded by "the glory of the Lord," the unsuspecting shepherds suddenly find themselves thrust into the middle of what the Old Testament prophets are afraid even to describe. Ezekiel probably comes closest in his vision of God’s glorious presence (see Ezekiel 1: 1-28). Yet, even Ezekiel takes care to doubly distance his description by calling it "the appearance of the likeness of the glory of the Lord" (verse 28; italics mine). His reaction to the vision is also telling. In the same verse he writes matter-of-factly: "When I saw it, I fell on my face …" Small wonder that Luke’s shepherds are "terrified," or as the King James Version puts it, "sore afraid"!
Yet, the angelic messenger and the divine glory are just the beginning. Immediately after the announcement of Jesus’ birth, Luke describes how the angel was suddenly joined by a "multitude of the heavenly host" (2:13). The word for "host" here is literally "army." This use of the English word "host" is identical to its meaning in the phrase "Lord of hosts" or "Yahweh Sabaoth," both of which mean, "Yahweh of armies." In other words, God has not just shown up in this passage, but has come arrayed for battle. The irony is that when the heavenly army begins to sing, the lyrics speak, not of war, but of peace (verse 14). It is a juxtaposition we have encountered before (see Isaiah 9:6), but here it is made explicit: the Lord of Armies has arrived to announce the Prince of Peace.
That the Prince of Peace could have this sort of power at his command is a theme we find elsewhere in the Gospels. In Matthew’s description of Jesus’ arrest, Jesus stays the hand of ne who would have risen to his defense by saying, "Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels?" (26:53). In view of the resurrection, the taunts at the foot of the cross about Jesus’ inability to save himself take on new meaning as well.3 In retrospect we realize that it was not because Jesus was unable to save himself, but that he chose not to. His choice is the ultimate example of what Paul would later call power "made perfect in weakness" (2 Corinthians 12:9).
Such power is anticipated in an important way in Luke 2:1-14, but not just by the paradox of military messengers bearing tidings of peace. Even more striking is the image of the Christ-child "wrapped in bands of cloth and lying in a manger" (2:12). Anyone who is acquainted with the habits of newborns can attest to the authenticity of the detail about the "swaddling clothes" (KJV; a detail apparently too mundane for the libretto of Messiah). Perhaps because infants are thrust so suddenly from the comforting confines of the womb, they seem to feel most secure when they are wrapped tightly. So too, evidently, the "little Lord Jesus." But, we ought not to get so caught up in the familiar that we miss that which is wholly, shockingly other. It is, after all, the Lord of Hosts wrapped up in that receiving blanket, lying in a feed box. We could never have anticipated it; we cannot hope to understand it. We can only fall on our faces before the manger, praising God for the paradox of power made perfect in weakness.
Messiah
->Passion Symphony
->Recitative for Soprano
There were shepherds, abiding in the field, keeping watch over their flocks by night. And lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them, and they were sore afraid. (Luke 2:8-9; modified)
->Recitative for Soprano
And the angel said unto them, fear not, for behold, I bring you good tidings of great joy, which shall be to all people: for unto you is born this day in the city of David a Saviour, which is Christ the Lord.
(Luke 2:10-11)
->Recitative for Soprano
And suddenly there was with the angel a multitude of the heavenly host,
praising God, and saying :
(Luke 2:13)
->Chorus
Glory to God in the highest, and peace on earth, good will towards men.
(Luke 2:14; modified
#3 The Good Shepherd
The angelic legions have sung their doxologies and disappeared. The silence on the hillside is punctuated only by the muffled sounds of sleeping sheep. We can imagine the shepherds standing with open mouths, looking wonderingly into the night sky.
In his Gospel, Luke moves directly to the shepherds’ plans for a trip to
Reread Isaiah 40:1-11.
40:1 | Comfort, O comfort my people, says your God.
40:3 | A voice cries out: "In the wilderness prepare the way of the Lord, make straight in the desert a highway for our God.
40:4 | Every valley shall be lifted up, and every mountain and hill be made low; the uneven ground shall become level, and the rough places a plain.
40:5 | Then the glory of the Lord shall be revealed, and all people shall see it together, for the mouth of the Lord has spoken."
40:6 | A voice says, "Cry out!" And I said, "What shall I cry?" All people are grass, their constancy is like the flower of the field.
40:7 | The grass withers, the flower fades, when the breath of the Lord blows upon it; surely the people are grass.
40:8 | The grass withers, the flower fades; but the word of our God will stand forever.
40:9 | Get you up to a high mountain, O Zion, herald of good tidings; lift up your voice with strength, O Jerusalem, herald of good tidings, lift it up, do not fear; say to the cities of Judah, "Here is your God!"
40:10 | See, the Lord God comes with might, and his arm rules for him; his reward is with him, and his recompense before him.
Notice how beautifully matched that passage is with Luke 2. The subject, as you will recall, is the exiles’ journey home from
An important point both for the way we think about God and the way we think about ourselves is that strength and compassion are not incompatible. In fact, the image of the shepherd conveys this in a powerful way. Perhaps this is why it is such a popular way of describing God (see Psalm 23). The strong yet compassionate shepherd leads the sheep in such a way as to make the journey possible for even the most vulnerable of the flock-the Iambs who are too young to keep up and the ewes who are either weak from giving birth or still carrying their lambs. It is a very reassuring picture, especially for those women who would have to undertake the journey under just such circumstances.
Messiah reflects this theological connection in the way the alto air "He shall feed his flock" and the soprano air "Come unto him" have been melded together musically. The alto selection is, of course, based on Isaiah 40:11. Yet, after only a two-measure interlude, the music segues into the soprano air based on Matthew 11:28-29. Subtly, but stunningly, Handel has made a bold statement of faith here. Like the early Christians, he has identified the gentle shepherd of Isaiah 40 with the Good Shepherd of the gospel (see John 10:1-18).
Matthew 11:28-29
[28] Come to me, all who labor and are heavy laden, and I will give you rest.
[29] Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls
John 10:1-18
10:1 | "Very truly, I tell you, anyone who does not enter the sheepfold by the gate but climbs in by another way is a thief and a bandit.
10:2 | The one who enters by the gate is the shepherd of the sheep.
10:3 | The gatekeeper opens the gate for him, and the sheep hear his voice. He calls his own sheep by name and leads them out.
10:4 | When he has brought out all his own, he goes ahead of them, and the sheep follow him because they know his voice.
10:5 | They will not follow a stranger, but they will run from him because they do not know the voice of strangers."
10:6 | Jesus used this figure of speech with them, but they did not understand what he was saying to them.
10:7 | So again Jesus said to them, "Very truly, I tell you, I am the gate for the sheep.
10:8 | All who came before me are thieves and bandits; but the sheep did not listen to them.
10:9 | I am the gate. Whoever enters by me will be saved, and will come in and go out and find pasture.
10:10 | The thief comes only to steal and kill and destroy. I came that they may have life, and have it abundantly.
10:11 | "I am the good shepherd. The good shepherd lays down his life for the sheep.
10:12 | The hired hand, who is not the shepherd and does not own the sheep, sees the wolf coming and leaves the sheep and runs away-and the wolf snatches them and scatters them.
10:13 | The hired hand runs away because a hired hand does not care for the sheep.
10:14 | I am the good shepherd. I know my own and my own know me,
10:15 | just as the Father knows me and I know the Father. And I lay down my life for the sheep.
10:16 | I have other sheep that do not belong to this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd.
10:17 | For this reason the Father loves me, because I lay down my life in order to take it up again.
10:18 | No one takes it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it up again. I have received this command from my Father."
The one who gathers the lambs in his arms and gently leads those that are with young is none other than the one who comes to the manger and goes to the cross-so that all of us who labor and are heavy laden may at last find rest.
This continuity between the testaments is underscored musically by the fact that the melody stays the same in both airs. In the second it is merely transposed into a higher key. It is as if, in these two back-to-back pieces, Handel is able to affirm that it is the same melody of salvation in both testaments. It is only that it is brought to completion in Jesus Christ.
As Part I of Messiah draws to a close, the Good Shepherd is calling us to rest and comfort. It is the same comfort which was announced at the beginning of the work through the words of the prophet Isaiah. Now, however, we understand that this comfort has a name: Jesus Christ. And we have begun to suspect that his messiahship is not what anyone expected it to be. In Parts II and III those suspicions will be confirmed. There we will come to know-through Handel’s art-that the Good Shepherd is also the slain and risen Lamb.
Messiah
->Duet (Air for Alto)
He shall feed his flock like a shepherd: and he shall gather the lambs with
his arm, and carry them in his bosom, and gently lead those that are with
young. (Isaiah 40:11; modified)
->Duet (Air for Soprano)
Come unto him all ye that labor, that are heavy laden, and he will give you rest. Take his yoke upon you, and learn of him, for he is meek and lowly of heart, and ye shall find rest unto your souls. (Matthew 11:28-29; modified)