December 2024 – Michelle Lesley

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The Gospel in Handel’s Messiah
by Alexandra Thomas

In early December 2017 I attended a performance of Handel’s Messiah with my parents. It was my first time experiencing the entire piece. I did not know it well, but I came home and listened to it during Advent with my Bible open. Did you know that Messiah is composed entirely of Scripture? Do you know that it tells the gospel from start to finish? Read on to be encouraged again by the gospel that saved you or to hear God’s heart for you if you have never heard the gospel before. May you be challenged to use what you learn to share the gospel this Christmas season.

Part 1: O Come O Come, Emmanuel

Part one of Messiah references Old Testament prophecies of the coming Messiah then tells the story of Jesus’ birth and early ministry. It opens with “Comfort ye, comfort ye my people, saith your God” (Isaiah 40:1) and goes on to the prophet to come before Jesus, John the Baptist (see Matthew 3:1-3).

The voice of him that crieth in the wilderness, prepare ye the way of the Lord; make straight in the desert a highway for our God (Isaiah 40:3; Matt 3:3)

Handel emphasizes God’s heart for the nations throughout the first part of Messiah. God said to Abraham in Genesis 22:18 that through him all the nations of the earth would be blessed. Handel highlights how the glory of the Lord will be revealed (Isaiah 40:5) and the desire of all peoples will be fulfilled in His coming (Haggai 2:6). The nations shall come to the light (Isaiah 60:3) and when this King comes He will speak peace to the nations (Zech 9:9-10).

Here comes the Christmas story! The coming King would be born through a virgin (Isaiah 7:14). God promised this coming King would bring light to people walking in darkness. He would be called Wonderful, Counselor, Mighty God, Everlasting Father, and the Prince of Peace (Isaiah 9:2,6). The “good news of great joy” was first told to shepherds by an angel of the Lord, and glory and praise were given to God (Luke 2:8-11,13-14).

The first section of Messiah ends with prophecies pointing to Jesus’ ministry (Isaiah 35:5-6) and a look at the character of this Messiah. We know from the Gospel accounts that Jesus healed those who were blind (Matt. 9:27-31), restored speech to those who were mute (Matt. 9:32-33), restored the bodies of those who were paralyzed (Matt. 9:1-7), and opened the ears of those who were deaf (Mark 7:31-37).

“…they brought Him all the sick, those afflicted with various diseases and pains, those oppressed by demons, those having seizures, and paralytics, and He healed them.” (Matthew 4:24)

In John 10:11 Jesus says, “I am the Good Shepherd. The Good Shepherd lays down his life for the sheep.” Handel returns to Isaiah 40, describing how God cares for His people like a shepherd feeding His flock, gathering the lambs in His arms, and gently leading those who are with young. Part one concludes the same as it began. “Comfort ye” of Isaiah 40:1 is seen fulfilled in Christ in the closing songs taken from Matthew 11:28-30:

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.

His yoke is easy and His burden is light.

Part Two: The Cross and the Empty Tomb

Part two of Messiah opens with the words of John the Baptist from John 1:29:

Behold the Lamb of God, that taketh away the sins of the world.

The music turns to more sorrowful melodies as Handel walks us through the sufferings of our Savior as prophesied in Isaiah 53:3-6, Psalm 22:7-8, Psalm 69:20, and Lamentations 1:2. You can read fulfillment of these prophecies in Luke’s account of Jesus’ arrest and crucifixion in Luke 22 and 23.

He was despised and rejected of men; a man of sorrows and acquainted with grief.

He hid not His face from shame and spitting.

He was wounded for our transgressions; He was bruised for our iniquities.

All they that see Him, laugh Him to scorn

He looked for some to have pity on Him, but there was no man; neither found He any to comfort Him

Behold, and see if there be any sorrow like unto His sorrow.

Why do we need our sins taken away? Why did our Savior need to suffer? This section includes Isaiah 53:6, which explains that “all we like sheep have gone astray; we have turned- every one- to his own way; and the Lord has laid on Him the iniquity of us all.” Though not every verse of Isaiah 53 is sung in Messiah, a close reading of this chapter tells us so much about the gospel. It was God’s will to allow Jesus to suffer (“to crush him” v.10). By this Jesus was made an “offering for guilt” (v.10) so that those who repent and put their trust in Him can be “accounted righteous” (v.11) because “He shall bear their iniquities” (v.11). These prophecies and their fulfillment are summarized so well by the Apostle Peter:

“When He was reviled, He did not revile in return; when He suffered, He did not threaten, but continued entrusting Himself to Him who judges justly. He Himself bore our sins in His body on the tree, that we might die to sin and live to righteousness. By His wounds you have been healed. For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls.” (I Peter 2:23-25)

Handel refers to Isaiah 58:8 to note Jesus’ death: “He was cut off out of the land of the living…” then introduces Jesus’ resurrection with Psalm 16:10: “But thou didst not leave His soul in hell; nor didst thou suffer thy Holy One to see corruption.” From here part two takes on brighter sounds with quicker tempos to paint a “sound picture.” The tide has turned from sorrow to celebration. He is victorious over sin and death!

Lift up your heads, O ye gates; and be ye lifted up, ye everlasting doors; and the King of glory shall come in.

Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle.

The Lord of hosts, He is the King of glory. (Ps 24:7-8,10)

Part two has shown the suffering of our Savior and His glorious victory over sin and death. Before concluding the section, Handel includes a reminder that the news of the resurrection is meant to be shared.

How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things. (Rom 10:15)

Their sound is gone out into all lands, and their words unto the ends of the world. (Rom 10:18; Ps 19:4)

Finally, the most well known song from Messiah, the “Hallelujah Chorus.” It is written using Revelation 19:6,16 and Revelation 11:15. Traditionally the audience stands when this song is played. This began when England’s King George II stood during the song in 1743, and the custom continues today.

Hallelujah! for the Lord God omnipotent reigneth. The kingdom of this world is become the kingdom of our Lord, and of His Christ; and He shall reign for ever and ever.

Part Three: The “So What?” of Part Two

The final part of Messiah does not have the familiar tunes of the Christmas story or the iconic “Hallelujah Chorus.” I call this section the “So what?” because it dives into the impact of the cross and empty tomb. It begins with “I know that my Redeemer liveth” (Job 19:25-26) then spends considerable time in 1 Corinthians 15 to declare that:

Because Jesus died, we can be made alive in Him (1 Corinthians 15:20-22)

We who know Christ will not all sleep [die] but we shall be raised up again (1 Corinthians 15:51-54)

Because Christ is risen from the dead, death is swallowed up in victory (1 Corinthians 15:34)

O death, where is thy sting? O grave, where is thy victory? (1 Corinthians 15:55)

The next to last song of Messiah is one I consider a tender lullaby from God to His people. It summarizes the gospel: Jesus died and was raised, through Him we are no longer condemned, but He intercedes for us at the right hand of God. This song brings me great comfort in times of struggle as I meditate on these verses from Romans 8:31,33-34.

If God be for us, who can be against us? Who shall lay anything to the charge of God’s elect?

It is God that justifieth, who is he that condemneth?

It is Christ that died, yea rather, that is risen again, who is at the right hand of God, who makes intercession for us.

Messiah closes with a picture of the throne room of Heaven from Revelation 5:12-14. The cross and empty tomb lead God’s people here: reconciliation with God through Jesus Christ and an eternity in right relationship with our Maker, our Savior, and our God. Though King George II stood for the “Hallelujah Chorus,” this final song makes me want to stand and lift my arms and voice to sing:

Worthy is the lamb that was slain, and hath redeemed us to God by His blood, to receive power and riches, and wisdom, and strength, and honor, and glory and blessing

Blessing and honor, glory and power, be unto Him that sitteth upon the throne, and unto the Lamb, for ever and ever. Amen.

Share the Gospel with Handel’s Messiah

If you happen to come across Messiah this Christmas season, I would encourage you to use the opportunity to share the gospel. Here are some ways to refresh your heart with the gospel and use this musical work for gospel conversations:

1. Listen to Messiah during Advent with your Bible open. Remind yourself of the gospel and praise God for saving you through Christ.

2. Consider learning songs from Messiah to help you memorize Scripture.

3. If you hear the “Hallelujah Chorus” on the radio, use it as a chance to talk about the gospel in Messiah to anyone who is listening too.

4. If you have the chance to go to a Messiah performance, (1) share the gospel with those around you and (2) be sure to pray for the performers. I have met individuals who know the whole work from start to finish and never saw or responded to the gospel. Pray that as the performers sing, the Lord would use the scriptures to prepare them to respond in repentance and faith to the risen Lord Jesus.

I recall Philip’s question to the Ethiopian eunuch in Acts 8:30: “Do you understand what you are reading?” He replies, “How can I, unless someone guides me?” (Acts 8:31). Do you know what he was reading? Isaiah 53, which we saw in part two. It shows the suffering of our Savior and the marvelous work of salvation as Jesus took the punishment for our sins upon Himself. Many will hear the gospel through Messiah this season. Let the Apostle Paul’s words encourage you to share this Good News of great joy!

How then will they call on Him in whom they have not believed? And how are they to believe in Him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!” (Romans 10:14-15)

Alexandra is a wife and mother to three boys (two of whom are twins). She spends her time caring for her family and home much of the week and works part time as a pediatric occupational therapist. Alexandra loves music, crafting, books, baking, and recently cake decorating. She and her husband regularly pray for opportunities to share the gospel and love encouraging others to do the same.

Mary’s “Unplanned” Pregnancy
by Charlotte Staudt

Have you ever heard Jesus’s birth described as an “unplanned” or “unexpected pregnancy”? Unfortunately, I’ve heard that description several times, and it seems to be gaining traction among some conservative Christians. I first heard it when I worked for a Christian public policy group, but I’ve also seen it on Focus on the Family’s website, a pregnancy care center, and even on a car magnet. During this Christmas season, you may come across this description yourself, so I would like to offer a few points as to why this description is wrong and why we can’t use the Biblical account of Mary or any part of Luke 1 to form pro-life arguments.

Unhelpful, Cultural Euphemisms

In today’s culture, “unplanned” and “unexpected” are usually used as euphemisms for pregnancies resulting from illicit relationships. There are exceptions, of course, but for the most part, this is the case. Since those words are generally used to describe pregnancies resulting from sin, should we use them to describe Mary’s pregnancy with Jesus, the Son of God, by the Holy Spirit? Of course not! Using such descriptions is unhelpful to say the least, and it is certainly disrespectful of God’s sovereignty. While such disrespect is probably not intentional, it simply isn’t beneficial to use cultural euphemisms to describe a part of God’s perfect plan of redemption for His people, which had been planned since before the beginning of time.

Ignoring Biblical Context

When reading the Bible, we know that context matters. As we begin a book of the Bible, it’s important to ask and understand answers to some of the classic grade school questions of who, why, when, etc. For this point, I’d like to focus on Luke’s reason for writing, his “why.” He states this himself at the very beginning of his work: “to write an orderly account for you, most excellent Theophilus, that you may have certainty concerning the things you have been taught” (Luke 1:3-4). In other words, Luke is simply writing a complete account for a brother in Christ. He wants Theophilus to have “an orderly account” or a reliable record of the life of Jesus, and in this account, he starts at the beginning, first with the announcement of the coming of John the Baptist, and then the announcement of the coming of Jesus.

While using cultural euphemisms was merely unhelpful, using Luke 1 to argue a pro-life position is eisegetical, the practice of eisegesis. Merriam-Webster defines eisegesis as, “The interpretation of a text (as of the Bible) by reading into it one’s own ideas.” Costi Hinn expands on this idea, writing, “Eisegesis takes a specific passage from the Bible and isolates it from its original meaning, the author’s original intention, and God’s original purpose.” Thus, when reading this account, or any Bible passage, we can’t make the text say anything the original author didn’t. As we read about Mary, we can’t project our 21st-century ideas and emotions onto the text. That would be eisegesis. We can’t cast Mary as a scared young woman facing an “unplanned pregnancy” and wondering what to do about it. There is no indication of that in the text. In fact, the text indicates quite the opposite. She was “troubled” when the angel first appeared to her, but once she hears his message, she asks one question, and simply responds, “Behold, I am the servant of the Lord; let it be to me according to your word” (Luke 1:38).

Additionally, some pro-lifers will also cite Luke 1:41, “And when Elizabeth heard the greeting of Mary, the baby leaped in her womb,” to argue their position. In fact, Roland Warren, president and CEO of the pro-life ministry Care Net, states the following, “If you’re a pro-choice Christian, what this actually does in Scripture is it tells you that late-term abortion and early-term abortion are both killing a life.” Does the Biblical text give any indication of any of this? No. Remember, this is an account, a record of the life of Jesus. Thus, John the Baptist’s leap is simply an action, not a foundation for an argument.

Missing the Biblical Lessons

Since Luke 1:26-45 does not provide us with pro-life arguments, what does it teach us? What lessons can we glean from the text? First, everyone in this passage recognized Jesus as God. Gabriel tells Mary that Jesus “will be great and will be called the Son of the Most High” (Luke 1:32). In other words, Jesus was God. John MacArthur explains this by saying, “to identify Jesus as the Son of the Most High is to declare that He has the same essence as the Most High God.” He also states, “Gabriel’s announcement also affirms the deity of Christ.” According to Luke’s narrative, Mary asks no questions regarding this and simply takes the angel at his word. Elizabeth and an unborn John the Baptist also recognize Jesus as God. In verse 43, Elizabeth calls Mary, “the mother of my Lord,” meaning she realized the baby Mary was carrying was the Son of God. Elizabeth’s explanation of John the Baptist’s leap in verse 44 shows that he also recognized Jesus in Mary’s womb. How would they both know this? Verse 41 tells us that “Elizabeth was filled with the Holy Spirit.” Thus, her understanding “must be attributed to the illuminating work of the Spirit,” according to John MacArthur.¹ Likewise, the response of John the Baptist was “supernaturally prompted by the Spirit of God.”²

The story of Mary also teaches us about trusting and submitting to God. Her reply, “Behold, I am the servantof the Lord; let it be to me according to your word,” shows complete submission to the will of God. John MacArthur uses “willingly” and “gracefully” to describe her submission. R. C. Sproul refers to it as “subjection,”³ which Merriam-Webster defines as, “one that is placed under authority or control.” In other words, Mary not only recognized God’s authority over her, but she also trusted it. She didn’t ask for a sign as Zechariah did (Luke 1:18), or doubt as many of us may struggle with from time to time. She understood Who God is and trusted Him because of it.

In conclusion, as we read and ponder Luke 1 this Christmas, that reading shouldn’t inspire us to pull verses out of context and argue our position. Rather, the accounts of Mary and Elizabeth should inspire us to glorify God for Who He is and what He has done. As we celebrate and enjoy the Christmas season, perhaps we would all do well to remember these words of R.C. Sproul, “We come at Christmastime, not to celebrate the birth of a baby. We come to celebrate the Incarnation of God.”

^1-2MacArthur, John. “Luke.” In the John MacArthur Bible Commentary, 1274. Nashville, TN: Thomas Nelson.

³Sproul, R.C. “The Annunciation.” In Luke: An Expositional Commentary, 22. Sanford, FL: Ligonier Ministries. ePub.

Charlotte Staudt happily calls the South her home. On any given day, you’ll most likely find her reading and researching, with her calico cat and a cup of tea close at hand. She doesn’t have any social media to share, but she hopes you find her writing encouraging and helpful.