If I were going to be watching the Super Bowl tonight (see last entry), I’d be most excited about getting to see Pete Townshend and Roger Daltrey rock the house. “The Who” are undoubtedly one of the greatest bands of all time. Sure, we won’t be performing any of their songs at church, and the band members certainly can’t be held up as personal role models, but their musical talent is undeniable. They were one of the most innovative musical groups of the last century, and were musical geniuses… particularly Townshend and Keith Moon.
Of course, they were also completely crazy. Check out this video of an early performance. Moon, the drummer, placed a few more explosives in his drum set than planned, and the explosion at the end of the song led to permanent hearing loss for Townshend. Such a shame!
Many have tried to emulate their style. Few have succeeded… until now.
Just a reminder to us parents that our kids are very impressionable! Watching great musicians play is something we should encourage our kids to do, but we should use it as an opportunity to point out the amazing gifts that God has granted, even to those who give Him no credit. Every performance is an opportunity to give glory to God!
Maybe lets just don’t teach them the part about destroying instruments!
With the Super Bowl hype chugging along at full steam this weekend, I thought this would be a good time for an illustration of something that I’ve been studying lately: Communication methods. There is only one source of Truth, but there are many different ways to communicate Truth. The trick for Christians, then, is determining how best to deliver our message in ways that are bold, innovative, timely, and loving, without compromising on God’s Word or being apologetic, trite, or offensive in our manner of delivery (though Christ and the cross ARE an offense to unbelievers).
While I will probably write much more on this topic later, let’s take this opportunity to look at ways in which Christians and churches have chosen to communicate their message relative to the Super Bowl.
In the interest of full disclosure, I’ll begin with my personal take on sports, and what my church is doing on Super Bowl Sunday.
I love sports. I love playing sports, watching sports, reading about sports, talking about sports, and making fun of “sports” that aren’t really sports, like NASCAR and poker (seriously, ESPN?). My favorite sports are hockey and baseball, though I casually follow and enjoy many others. I am a diehard Nashville Predators fan, and believe unwaveringly that each and every year is “THE year” for the Chicago Cubs.
Recently, though, I’ve realized that sports have held too high a position in my life. I have spent WAY too much time on fantasy football, baseball, and hockey. During my bachelor days, the amount of money spent on sports (including a subscription to satellite television which was essentially used only for watching sports) was exceedingly disproportionate to my income level, particularly considering my lack of faithfulness in giving to the Lord. If I hadn’t already been convinced that sports had become an idol in my life, Timothy Keller’s book “Counterfeit Gods” (review coming very soon on the SSBC Worship Ministry blog) would have left no doubt.
I believe that sports absolutely has a place in a Christian’s life. There are sports metaphors in the Word of God, and some of the best and most influential Christian role models have come from the world of sports. Perhaps the greatest and simplest portrayal of the gospel I’ve heard in my life came from former MLB pitcher Mickey Weston at a baseball clinic for kids, after which dozens of young boys and girls gave their hearts to the Lord.
Bottom line: Loving sports and loving Jesus are in no way mutually exclusive, but Christians must be careful in guarding our priorities, doing everything we do (including sports) to the glory of God (1 Corinthians 10:31).
Stevens Street Baptist Church, where I work, will not be having evening services tomorrow. Instead, we will be meeting in small groups in people’s homes. This is NOT being done because we feel that people won’t come if church conflicts with the Super Bowl (in past years, attendance at our Super Bowl Sunday evening services has not been noticeably different from our regular Sunday evening attendance), or because we have a low view of church… or a high view of football. This is being done because we believe that growth in spiritual maturity is not possible apart from close fellowship with believers, and that the most effective means for developing and fostering accountability and community is through meeting in small groups.
The preaching of God’s Word from the pulpit is absolutely essential, but we must also share our lives together with other believers outside of our church walls. We often encourage our congregants to meet in homes outside of their regular meeting times, and the Super Bowl provides an opportunity for our groups to enjoy time together, while also redeeming that time for the Lord (more on this later).
Many of our life groups will watch the “big game” together. Many others, including my own, will not. For our group, this is not because we feel the game is “evil” or that we’re somehow better than other groups who choose to watch the game (We’ll be gathering together around the Nintendo Wii instead). It’s because no one in our group has the slightest interest in the game!
Having said all that, here are some examples of how some Christians are using the Super Bowl to convey the message of Jesus Christ. All of these examples come from committed Christian ministries that agree 100% on the essentials of the Gospel. I believe all of these messages are good-faith efforts to lovingly share Christ with the world. I am not “attacking” any of these brothers and sisters, though I will make a few comments on how I view the effectiveness of their message. I would be quite interested to hear your comments as well, with the purpose of furthering the discussion among believers for how we are to carry out the Great Commission mandate to share the gospel with the lost and to disciple Christians.
The Commercial Approach
Erwin McManus, pastor of Mosiac and author of “Chasing Daylight”, has for the last month or so dedicated his personal website (and for a shorter time, the church’s website) exclusively to encouraging people to vote for their entry in a Doritos commercial contest. The winner of this contest gets their commercial aired during the game, and wins up to $2M. Mosaic’s commercial is one of the 6 semi-finalists, but won’t know whether they’ve won until the game. Any money generated by this video (they’ve already won at least $25K) will go to the church’s outreach ministries.
My take: Can’t argue with their motives, and there is a very good chance they could win a lot of money to be used for ministering to people… but what of their message itself? There is no mention of Jesus at all, and some people have expressed concern that the very concept of this commercial demeans the gospel and God’s real working of genuine miracles. What about those who have visited this very popular Christian website recently and seen that — if a message’s prominence is an indicator of its importance — this Doritos commercial is the most important work that McManus is doing? I know this is not the case, but I’m not sure his message matches his mission.
The Controversy Approach
Has any advertisement ever generated so much controversy before anyone has even seen it as the Focus on the Family 30-second commercial spot that will air tomorrow featuring University of Florida football star Tim Tebow? FotF has long been a very active force in America’s “culture war”. While I believe they have occasionally (and, more recently, frequently) crossed the line between promoting the Gospel and promoting political parties and platforms, their overall track record is very good. Furthermore, Tim Tebow has long been a very humble and genuine Christian athlete who seeks to re-direct glory toward his heavenly Father. If you aren’t already sick of this debate, here’s a good summary.
My take: The verdict is out until we’ve actually seen the commercial, but this could potentially be a great opportunity to get people talking about one of the most critical issues our nation faces today. Christians will just need to remember that our battle is not with flesh & blood, but with the spiritual forces of evil. Even abortion is not an “us vs. them” issue when it comes to those who disagree with us. It is spiritual warfare, and pro-choicers are its victims, not our opponents.
The Avoidance Approach
Like so many churches across America, Buckhead Church in Atlanta is canceling services tomorrow evening, assuming that no one would come anyway. Perhaps this is just an admission of reality. Check out the church’s very matter-of-fact announcement, including a funny video featuring Jerome Bettis, on the church blog.
My take: This is a great church where God’s Word is preached consistently and unapologetically. In fact, this is the church where Laurie and I attended during our honeymoon! There is certainly nothing in Scripture that requires a Sunday evening service, and we ought to never be legalistic about our attendance. However, if a church is going to cancel a service, it seems like a missed opportunity if no effort is made to encourage believers to focus that time on the Lord and with fellow Christians.
The Folksy Approach
This is a video put together for a church service last week by a songwriter and worship leader who meant to help his congregation put the game in perspective. Feel free not to watch the whole thing… I couldn’t make it more than a minute or so, though I did read through the lyrics.
My take: To the author’s credit, there’s nothing technically untrue or unbiblical in this song, and I know he meant well, but this song is the very definition of “trite”, like so many shallow attempts by Christians to be relevant. Plus, I can’t seem to get the tune out of my head, and it’s driving me nuts.
The Parable Approach
While not technically about the Super Bowl or Christ, this video is a creative and artistic way to communicate a message that many Christians — including myself — need to hear.
My take: Convicting and thought-provoking. I love when Christians are able to employ the creative gifts God has given them to clearly articulate something that we might not have considered.
The Teaching Approach
Self-described Pastor-Athlete C.J. Mahaney, leader of Sovereign Grace Ministries, wrote yesterday some of his thoughts about “watching the Super Bowl for the glory of God”. He emphasizes watching the game (and the commercials) with discernment, whether we watch by ourselves, with our families, or with small groups from church. A quote: “No matter who we invite to our homes on Sunday, let’s not just stare at the TV, paying little attention to our families and our guests. Watching the game should involve building relationships.” Read the full article.
My take: I hope this is the approach taken by all of our SSBC Lifegroups tomorrow night!
Here is more from this great teacher, who has probably addressed sports more than most pastors, and certainly from a different perspective (Mahaney is a former University of Maryland basketball player). The following are two excerpts from his sermon, “Don’t Waste Your Sports”:
What do you think about sports and God? More importantly, what are the issues facing Christians today in regard to our message of God’s love and how we deliver it to each other and to the world? Your comments are welcomed and appreciated, but most of all I want to get you thinking about this, as I’ll be discussing it in more detail in a series of posts coming soon.
“And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.” ~ Hebrews 10:24-25
Note: This is part of a series which began on December 10. To start from the beginning of the series, or to access the Table of Contents, click here.
Today’s post will be a little different from the rest of this series, in that I want it to be all about the music! I’m putting off commentary on today’s text until the next entry, so that you can really focus on listening to one of my favorite numbers from Messiah. As a trumpet player, I feel it’s worth taking this detour to enjoy one of the finest pieces in the trumpet repertoire! Besides, the two numbers we’ll be looking at begin the longest continuous section of text taken from Scripture, as Handel and Jennens used five musical numbers to present 1 Corinthians 15:51-57, so it will make sense for me to comment on the entire passage together next time.
I’m also making another change to the pattern of this series, in that I’m deviating from the recording that I’ve used for the first 44 numbers from the oratorio. Overall, I think Trevor Pinnock conducting The English Concert & Choir is the best recording of Messiah that I’ve heard, but I’m using a different recording today for two reasons. First of all, this is a 9-minute bass aria, and I think the bass soloist is the weak link in the Pinnock recording. The other soloists are excellent, but I really don’t care much for John Tomlinson’s performance.
The second — and more important — reason is that I wanted you to be able to see one of the greatest living baroque trumpet players in action! There are not many people who specialize in performing on period instruments from the 18th, 19th, and early 20th centuries, but Crispian Steele-Perkins is quite possibly the best (Check out his website to see and hear the wide range of instruments he plays). In this recording, he is playing a baroque trumpet, which is what trumpet players were using in the mid-18th century when Messiah was written. You’ll notice it has no valves (they were a 19th century invention), but it does have two finger holes. Covering and uncovering them with the thumb and little finger (you’ll notice him doing this in the video) helps to fine tune the instrument, but the actual note changing is done entirely by changing the amount of air used and by adjusting the embouchure. This is VERY difficult, but he makes it look easy!
The bass soloist in this recording is Alastair Miles, who is also fantastic (much better than Tomlinson). This video is actually two separate numbers, but the first is only about thirty seconds long, and segues directly into the aria. Enjoy!
#45: Accompagnato (Bass) 1 Corinthians 15:51-52 — Behold, I tell you a mystery; we shall not all sleep, but we shall all be changed in a moment, in the twinkling of an eye, at the last trumpet.
#46: Air (Bass) 1 Corinthians 15:52-53 — The trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption and this mortal must put on immortality.
Note: This is part of a series which began on December 10. To start from the beginning of the series, or to access the Table of Contents, click here.
The third and final part of Handel’s Messiah is much shorter than the previous two. Its theme is Christ’s triumph over death, and its nine texts are meant to be sung as a hymn of thanksgiving for the work that Christ has accomplished. As mentioned in the last entry, this is exactly the response that should be the result of reflecting on His death and resurrection!
As in the first two Parts, Jennens’ libretto seeks to answer Old Testament prophecy with New Testament fulfillment. Unlike before, though, here he resorts to only one Old Testament text before proceeding on to the celebration of Christ’s victory!
#43: Air (Soprano)
Job 19:25-26 — I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth. And though worms destroy this body, yet in my flesh I shall see God.
1 Corinthians 15:20 — For now Christ is risen from the dead, the first fruits of them that sleep.
In this next recording, be sure to listen and notice the way Handel uses the music to highlight the contrast between the first Adam and the last Adam (1 Cor. 15:45), Jesus Christ. As Paul writes about Adam’s sin leading to death for all men, the musical setting is very somber, and in a minor key. Note the vast difference when Paul’s words shift to Christ’s resurrection, and the new life it offers!
#44: Chorus 1 Corinthians 15:21-22 — Since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive.
Part III is short, consisting only of nine texts (#43-51). It opens with the most familiar verse from the book of Job. In fact, so entrenched is the interpretation of this verse in the evangelical consciousness that it is difficult for modern readers to recognize the obscurities in the text itself, let alone consider a different interpretation. The truth is that Job 19:25-26 is capable of several different renderings. Literally the Hebrew translates something like:
I know that my vindicator lives,
And in the end he will rise upon the dust.
And after my skin is destroyed,
Yet from my flesh I shall see God.
Whatever else the passage declares, Job hereby expresses confidence that ultimately a gō’ēl (a close relative who functions as one’s avenger), will redeem him, but whether or not this involves resurrection is not clear. While I maintain that Old Testament saints had a clearer vision of the afterlife than we give them credit for, the truth is there are few explicit references to this notion. So if Jennens wanted to begin Part III with an Old Testament prophecy on this subject his options were limited. The striking feature of this choice is that it highlights the personal implications of the cosmic triumph of the Messiah. But Job 19:25-26 is used to announce a new general theme: the victory of the Messiah over death itself.
From the addition of 1 Corinthians 15:20 to the opening soprano aria (#43) we are reminded how important the Joban text has been in Christian perceptions of death and afterlife. In fact, the next six texts (#44-49) are inspired by Paul’s presentation of the doctrine of bodily resurrection in 1 Corinthians 15. In this first verse Jennens clearly identifies the Redeemer of the Joban text with the Messiah (Paul uses the Greek word Xristos), and by extension notes that the resurrection of Christ guarantees the resurrection of the believer. Just as the first fruits of the harvest that the Israelites presented to the Yahweh served as a paradigm, a deposit, a down payment, a guarantee of a full harvest belonging to God, so the resurrection of Christ represents the beginning of a new race of the resurrected, the new “Order of the Empty Tomb.” The basis for this new hope is expressed in #44. As in Adam all die, so in the Messiah shall all be made alive.
As we saw earlier, Jesus is described by Paul as the “Last Adam”. In Romans 5:14, Paul also tells us that Adam was “a type of the one who was to come” — that is, Jesus Christ. Though not specifically called such in Scripture, there are many other “types”, or forerunners, of Christ in the Old Testament. Some of these types were symbolic objects, such as the bronze serpent and the mercy seat. Some had to do with the sacrificial system, such as the Passover lamb and the first fruits (which are included in today’s Messiah text). The most important archetypes of Christ, though, were the men through and to whom God worked out His covenant relationship with the height of His creation: Man.
Our God is a covenant-keeping God. Throughout the Old Testament, God established a series of covenants with our spiritual forefathers. Each covenant built upon (rather than replacing) the previous covenant, and each included obligations for man toward God (along with curses for failure to meet these obligations), and promises from God to man. Unlike sinful man, God always keeps His promises! Scripture tells us in 2 Corinthians 1:20 that all the promises of God find their Yes in Jesus. Whereas man utterly failed to meet his obligations in each of these covenants, the Son of Man fulfilled them perfectly. Likewise, each of God’s promises to man finds fulfillment in the person of Jesus Christ.
Here I’ll give a brief overview of each of these covenants, and their fulfillment in Christ.
Before the Fall, there existed a covenant between God and man, which is known as the “Covenant of Works”. Genesis does not identify this as a covenant, but Adam’s relationship with God had all the characteristics of a covenant. Furthermore, the prophet Hosea tells us that such a covenant existed, and that Adam broke it. Adam’s sole responsibility in the Garden was to obey God’s word, and God would supply his every need. Adam did the one thing God had commanded him not to do, and thus condemned all men to death. Jesus Christ, being fully man, obeyed God’s word perfectly (Hebrews 4:15). Now, God supplies man’s every need in Christ Jesus (Philippians 4:19).
After Adam sinned, God created another covenant with Adam (the “Adamic Covenant”). Under this covenant, man was still responsible to obey God’s word, but could not have the same personal relationship with a Holy God. God pronounced curses upon man because of sin, but promised a Redeemer who would crush the deceiver of men (Genesis 3:15). Again, Christ fulfilled man’s obligation under this covenant through his sinless life, and He is the woman’s offspring who is our great Redeemer, Satan’s defeater.
Once man had so thoroughly broken his obligation to God that every inclination of his heart was only evil all the time (Genesis 6:5), God was grieved in His heart, and resolved (justly) to blot man from the Earth. Yet in order that His earlier covenants be kept, God chose to show grace to Noah, and through one man to save the human race. He established a covenant with Noah (the “Noahic Covenant”) that required man to multiply and subdue the earth, and also gave the first principles for human government (Genesis 9:5-6). He promised to never again destroy the earth with a flood, and to continue to bring the seasons of summer and winter, springtime and harvest. Whereas the salvation through Noah — a sinner — left men still lost in their sin, and only delayed death, the salvation offered through Jesus is eternal life. Where human government fails to judge and punish perfectly, the government on Christ’s shoulders will be perfect, for He is a righteous judge.
After man was scattered into many nations because of Babel, God formed a covenant with Abraham (the “Abrahamic Covenant”) to make a nation for Himself. This nation would come through Abraham’s miraculously-born son, Isaac. Abraham’s descendants were commanded to be blameless in keeping their covenant with God (Genesis 17:1,9), while God promised to bring them into a promised land (Genesis 12:7), and to bless all nations through them (Genesis 12:3). While the first part of this promise was fulfilled when God brought the nation of Israel into Palestine, the Abrahamic Covenant is ultimately fulfilled through Jesus Christ. He comes from Abraham’s line, but is a blessing to all the peoples of the Earth, to whom are offered the chance to count Abraham as a spiritual father through faith in Christ (Galatians 3:7-9). The promise of salvation is not to the Jewish people (Abraham’s physical descendants) but to believers (Abraham’s spiritual descendants) of all nations (Romans 9:6-8; Colossians 3:11).
Several hundred years later, after God had delivered His people from slavery in Egypt, he established a covenant with Israel through Moses (the “Mosaic Covenant”). He promised that if they obeyed Him, they would become a “kingdom of priests and a holy nation” (Exodus 19:5-6). The Law which God then gave to Moses was a blessing, as it further revealed His will for His people. No one was able to fulfill the Law, though, so it became a curse (Galatians 3:10), and the blessings offered by God were not accessible to man. When Jesus came, He fulfilled the Law (Matthew 5:17) redeeming us from the curse of the law so that we might receive God’s blessings through faith in Christ (Galatians 3:13-14). Because of Him, we who were not a people have become God’s people, chosen through mercy to become “a royal priesthood, a holy nation” (1 Peter 2:9-10), inheritors of a promise because of our adoption as sons of the Father through Jesus Christ, which is guaranteed by the Holy Spirit (Ephesians 1:3-14)!
God’s final Old Testament covenant with His people was the “Davidic Covenant” — a promise made to David that the Messiah would come from the House of David, and that a descendant of David would sit on the throne forever (2 Samuel 7:16). This promise was contingent on David’s heirs walking with God and keeping His commandments (1 Kings 2:4, 8:25). Again, the only One who was able to do this perfectly was Jesus Christ, the Son of God, born of David’s line through His adoptive father, Joseph. It is He who will reign on David’s throne in a kingdom that will never end (Luke 1:32-33)!
Each of these Old Testament covenants was made between a Holy God and sinful man. None could have been completed unless God Himself intervened. Yet the Old Testament contained the promise of a New Covenant (including the forgiveness of sins for all time), which would be different from the rest, because it would not be broken (Jeremiah 31:31-34). This would require that the covenant of God with man be made between two parties that were equally capable of fulfilling their portion of the deal. Thus it was necessary for God to send His son Jesus, who would be both fully God and fully man, facing temptations as men do and yet keeping covenants as God does.
Not only did Jesus completely fulfill man’s obligations for all of the Old Testament covenants, but He also made a way for the promised New Covenant to be possible. It is Jesus’ blood that offers us eternal redemption and forgiveness of sins under this new covenant (Hebrews 9:12,22), which we remember when we participate in the Lord’s Supper. He is a better Adam, a better Noah, a better Abraham, a better Moses, and a better David. He is the perfect man, and the source of salvation (Hebrews 5:9).
The New Covenant does not eliminate our obligation to obey God’s moral laws, but shows us a more excellent way (1 Corinthians 12:31), which is the fulfillment of the law through love (Romans 13:10; 1 Corinthians 13). The covenant mediated by Jesus is better than the old covenant, because it is based on better promises (Hebrews 8:6). These promises include constant and eternal communion with God (1 Corinthians 3:16), the assurance of salvation (Romans 8:16; 1 John 3:19-24), and the guarantee of our reward (2 Corinthians 5:5), all of which come by way of the Helper, God’s Holy Spirit (John 14:16,26; 15:26). Thank God for bestowing such grace on such undeserving sinners!
As we near the end of our journey through Messiah, I hope the picture of God’s plan of salvation being worked out through the entire Bible is becoming as clear to us today as it was to Jennens and Handel more than 200 years ago!
Note: This is part of a series which began on December 10. To start at the beginning of the series, or to access the Table of Contents, click here.
At long last, we reach the climactic and most famous movement in Messiah: The Hallelujah Chorus. This is one of the most recognized and performed pieces of music ever composed. With text from the Book of Revelation, and with orchestration featuring trumpets and timpani, the Hallelujah Chorus is the quintessential “big ending”, both textually and musically.
Only it isn’t the end! This movement merely brings Part II of the oratorio to a close; the final section yet remains. While many have argued that this piece should be at the end of the oratorio, I think Handel and Jennings have put it precisely where it ought to be. As Christians, we have seen the end of the Story. We know that ultimately, Jesus Christ will triumph over death, and will reign forever and ever as King of kings and Lord of lords. This knowledge is not the end of our faith, however. It is knowledge that demands a response of worship and thanksgiving, which is exactly what we will find in Part III!
#42: Chorus Revelation 19:6 — Hallelujah! for the Lord God Omnipotent reigneth.
Revelation 11:15 — The kingdom of this world is become the kingdom of our Lord, and of His Christ; and He shall reign for ever and ever.
Revelation 17:14 & 19:16 — King of Kings, and Lord of Lords.
Hallelujah
Professor Block offers quite a bit of commentary on this movement from his essay:
Unlike the previous segments of Part II, segment D consists of a single text (#42). But this is the most famous piece in the entire oratorio – the Hallelujah Chorus. If sentimental rhapsodists have imagined every note of Messiah to have been divinely inspired, nowhere is this more true than with reference to the Hallelujah chorus. Drawn into this romantic view of Handel is the story (which is incapable of confirmation) that while he was composing this piece he imagined seeing heaven before his very eyes and “the great God Himself” enthroned in glory. And whatever the origin of the custom, the piece has such emotional power that to this day in the English speaking world audiences rise as if in prayer as soon as the opening notes are struck. At the risk of pretending to know anything about the history of music, from what I know about their respective works, here, more than anywhere in the composition and anywhere in Bach, with Italian operatic flair Handel appears to have written for the applause of the audience. Not only does this piece have the climactic flourish that one expects at the end of an oratorio; even the text, a conflation of Revelation 19:6 and 11:15, drawn from the end of the Bible, and from God’s climactic act in history, leads one who hears this oratorio for the first time to expect the end of the performance. In fact, on both textual and logical grounds, one could wish that this chorus was transposed with “Worthy is the Lamb” in #51. Jennens’ insertion of this piece here was undoubtedly driven by a concern to declare the dissolution of the hostility that the kings of the earth had expressed in #38-41. There is no sentimentality in God and his Messiah who laugh the rebellious nations to scorn and who will break them with a rod of iron and smash them like a potter’s vessel. For those who have spurned his grace there is no hope. No wonder then that Jennens and Handel wanted to end this Part on a triumphant note: “Hallelujah! The Lord God omnipotent reigns! The kingdom of this world is become the kingdom of the Lord and of his Messiah, and he shall reign forever and ever. He is indeed ‘King of kings and Lord of lords.’” These last phrases are drawn, not from either of these texts but from Revelation 17:14 and 19:16.
With so much debate over interpretation of the Book of Revelation, it is easy to get lost in the minutiae of the differences of opinion expressed by various scholars and authors. Our bookstores are filled with pop-prophecy nonsense which turn debatable interpretations of difficult passages into major points of doctrine which can begin to affect other more important aspects of faith. While I firmly believe that it is important for Christians to know where (and why) we stand on our views of eschatology, the type of over-emphasis on the End Times that is prevalent in our churches today can be dangerous. When we concentrate on things which we expect in the future without placing Biblical prophecy within the context of the overarching Story of redemption, our response tends to focus on ourselves and the world around us, rather than on worship and thanksgiving toward a faithful, covenant-keeping God. We risk missing the whole point… just ask a 1st century Jew!
No matter one’s particular understanding of who or what are the elders, the 144,000, or any of the other representations of worshipers in Revelation, the theme of worship is absolutely apparent. While much of what is written in Revelation is admittedly confusing and open to scholarly debate, when our focus is on the clear and unmistakable Truths presented in this book, our response will be the proper one: Worship of Almighty God.
Despite our differences, those who ascribe to any of the eschatological views which fall under the realm of Christian orthodoxy will agree wholeheartedly on these teachings from the book of Revelation:
Jesus is God’s Son, and as part of the trinity, is God Himself
Jesus is Lord over — and Head of — His Church
God is Holy and worthy of worship
Man is sinful and in need of a savior
Jesus Christ is the savior of mankind, the only One who was able to conquer sin and death
Jesus came to die in our place to offer us the hope of salvation
Jesus rose again to reign with the Father forever
Jesus is coming again, in the flesh and in power, to complete the final overthrow of Satan’s reign of evil
All people will be resurrected to face the righteous judgment of God
Those who have placed their faith in Christ have His righteousness imputed to them. They will be raised in glory to reign with Him for eternity
Those who have not believed in Jesus will be found guilty, and will be cast into the lake of fire: The second death
Christ’s eternal kingdom will be a restoration of the perfection that existed at Creation, before the Fall
Eternity will be marked by everlasting praise of our Creator and Redeemer, Christ the Lord
Hallelujah! Glory be to God on high, and to His Christ, the King of kings and Lord of lords! Only He is worthy to be praised for all eternity! He is holy, holy holy, and His kingdom is forever! Hallelujah, Amen!
Last night at our small group Bible study, Jason, our group leader, used a phrase that I found interesting. One of his discussion points was: “When having a submissive wife is a bad thing”. Now, he obviously didn’t mean that a wife’s obedience to the Biblical mandate to submit to her husband (Ephesians 5:22,24; Colossians 3:18; 1 Peter 3:1,5) is sinful. His point was that when our wives are obedient to God’s Word and they submit to our leadership, there is the great potential for us to lead them into sin if we husbands abuse our role as heads of the family. Since all of the men in our group are blessed with Godly wives who take seriously the social order which God has ordained in the structure of the family to reflect the profound mystery that is Christ’s relationship with the Church, this means that we men have a tremendous responsibility to lead well. After all, if they are to respect us, as Ephesians 5:33 commands them, then we must make ourselves respectable!
I can testify to feeling the weight of this responsibility in my own life. My wife is a truly amazing woman. The love that she has for Christ and for me is evident in all she does. One of her best attributes is the way she exemplifies Godly submission in her life. Because the word “submission” has a negative connotation in our society, though, let me briefly explain what true Christian submission is, and what it is not.
Biblical submission is defined as “a willingness to operate under the authority of another.” It is one of the major themes of the Bible, and particularly the New Testament. Any thought of this word being in any way negative or demeaning should be thrown out when we see the way that Christ was subject to the Will of the Father. Submission is stamped on God’s design for social order, because it is one of His divine attributes. Just as Christ was equal to God (John 5:18) and yet submissive to His will, so too is a person’s worth undiminished when Christians submit to church elders (Hebrews 13:17), citizens to the governing authorities (Romans 13:1), children to parents (Ephesians 6:1), wives to husbands, and so on.
When Laurie is submissive, this does not mean that she is passive, or that she has no rights or input in our relationship. It certainly does not mean that I have the right to make her do whatever I want. It simply means that she both respects and expects my leadership. Jesus modeled perfect submission, as the Father’s leadership was also perfect. Similarly, the Church, which is now being prepared to become the bride of Christ (2 Corinthians 11:2; Revelation 19:6-9), once we have been glorified at His return for us, will one day be able to submit perfectly to Christ, the head of the Church, whose will is perfect just as the Father’s. Until that time, husbands and wives are to model the delegated roles of submission and authority as well as we are able (being encumbered by our sinful nature), as an imperfect, temporary earthly representation of a perfect, eternal heavenly relationship.
Ever since Laurie and I were engaged to be married, I have felt the burden of responsibility for leading her and the children we would have together. Her faithful submission to my leadership drives me to love and lead her better each day. This has manifested itself in my life in a number of ways. I have become a better employee, as I work harder to provide for the physical needs of my family, and more efficiently so that I can spend more time at home with them. I have become a better worshiper, as I reflect on the grace God shows me through my wife. Most importantly, I have become a better student of God’s Word, so that I can grow in the grace and knowledge of Jesus Christ (2 Peter 3:18) and be able to better model His leadership in our home.
As I reflect on this, I am reminded of 1 Peter 3:1-2, which reads: “Wives, be subject to your own husbands, so that even if some do not obey the word, they may be won without a word by the conduct of their wives, when they see your respectful and pure conduct.” This passage is generally taken to reference believing wives with unbelieving husbands, but I think there is a definite application for believing husbands as well. When our wives are obedient to their delegated role, it ought to challenge and convict us to be obedient to the role God has delegated to us. This has most certainly been true in my life!
But lest we brush this passage off as referring merely to unbelievers, let us be reminded that Scripture also tells us that there is something worse than an unbeliever. 1 Timothy 5:8 reads: “If anyone does not provide for his relatives, and especially for members of his household, he has denied the faith, and is worse than an unbeliever.” Yes, there is a financial application of this verse for Christian husbands, in that we are to provide for the physical needs of our families, but it goes much deeper than that. Among the many things husbands are commanded to provide for our wives, finances are among the lowest priorities. We are to nurture and cherish them. We are to love and encourage them. We are to lead and instruct them spiritually. We are to serve them sacrificially, putting their wants and needs above our own. Christ did all of these things for the Church, and that is how we are to love our wives (Ephesians 5:25-32).
When husbands who do not know Jesus fail to exemplify these things in their marriages, they can hardly be expected to have done otherwise, because they have no relationship with the perfect Husband whose Spirit guides his followers into all truth. When an unbeliever’s marriage ends in divorce, it is sad, but it should not be surprising. When believers, however, who DO know Jesus, and who DO have the Holy Spirit, fail to treat their wives in a way that honors them and models Christ’s love for the Church, it is tantamount to a denial of the faith! When a believer’s marriage ends in divorce — which statistically happens among those who profess belief in Christ at about the same rate as among those who do not — it is a tragedy. We ought to know better!
I thank God that I have a wife who challenges me to be a better man. I thank God for the Holy Spirit, without whose guidance I could never hope to attain mature manhood, or even come close to measuring to the stature of the fullness of Christ (Ephesians 4:13). I pray that I will continue to grow up in every way into him who is the head, into Christ (Ephesians 4:15), and that I will lead my family well until the day that God presents to Christ his Bride, and perfect submission and authority will finally be realized throughout the new earth at the consummation of all things!
Note: This is part of a series which began on December 10. To start from the beginning of the series, or to access the Table of Contents, click here.
Having spent the last three entries telling of Christ’s resurrection, of His defeat of death so that we might be made righteous before God, and of our mission to take this message to the world, this one ought to be about how the entire world rejoices at this message, giving God the glory He is due. But alas, this does not match up with reality, whether we observe people’s reactions to the Gospel today, during Handel’s time, or during the lifetime of the apostles.
Jennens’ libretto instead reflects the sad truth that most who hear about Jesus’ death & resurrection refuse to worship Him. They continue to reject Him, turning each one to his own way, just as before. The four texts we will see today, all from Psalm 2, are captured brilliantly by Handel’s orchestration. The musical setting for “Let Us Break Their Bonds” is very similar to “All We Like Sheep” (which we’ve studied previously) in that it portrays our joyful and willful rebellion against the Lord.
#38: Air (Bass) Psalm 2:1-2 — Why do the nations so furiously rage together, and why do the people imagine a vain thing? The kings of the earth rise up, and the rulers take counsel together against the Lord, and against His Anointed.
#39: Chorus Psalm 2:3 — Let us break their bonds asunder, and cast away their yokes from us.
#40: Recitative (Tenor) Psalm 2:4 — He that dwelleth in heaven shall laugh them to scorn; the Lord shall have them in derision.
#41: Aria (Tenor) Psalm 2:9 — Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.
Commentary from the Block essay (my comments in italics):
Tragically, however, this (our having taken the Gospel to the world) does not mean that all who hear the message receive it with gladness. On the contrary, citing Psalm 2:1-3, the oratorio declares the persistence of human rebellion. Rather than accepting the salvation which the Messiah offers, the kings of the earth see him as a threat to their own power, and with derisive folly conspire against the Lord and his Messiah. For the first time in the oratorio Jennens cites a text that actually includes the word “Messiah,” that is “the anointed one.” But of course the Lord and his anointed will have the last laugh (#40). With no effort at all, Yahweh will smash the rebels who revolt against him and his Messiah (#41).
The second Psalm is the first of what are known as the “royal psalms”, which deal with how God works through the office of the king, and with the king’s role in the worship of God. In Psalm 2, we read of a revolt against the reign of the Lord’s anointed king. The psalmist first asks rhetorically why the nations rebel and plot against the Davidic king, and by extension, against God. It is because they want to be free of the Law, which the foreign kings see as a threat to their own power.
We then read of Heaven’s perspective. God is neither impressed nor worried by this revolt. He has established the throne of David forever, and His decree will stand. Incidentally, the wording in the Messiah libretto says that the Lord “laughs them to scorn”, which is the same phrase used earlier from Psalm 22, when those who crucified Christ “laughed him to scorn”. Ultimately, we see who gets the “last laugh” (more on this later). God will utterly destroy those who rebel against Him. The psalm then gives a call for wisdom and a warning: serve the Lord with reverent fear, lest you incur His wrath. A closing benediction promises blessing for those who take refuge in the Lord.
While the original context for this Psalm was gentile nations rebelling against the rule of the Davidic line of kings in historic Israel, it ultimately pertains to the promised king from David’s line who will reign forever: Jesus Christ. In fact, the early believers quoted this psalm in reference to Jesus, as they saw the persecution they were facing for their beliefs as the same sort of rebellion (see Acts 4:25-26).
Today, we rebel for the same reasons. Belief in God requires loving the same things He loves. This is a threat to our autonomy — the sense of power that we love every bit as much as the kings of old. Because God loves justice, order, lawfulness, and truth, we must love these same things. Because He loves and values the world He has created, we must care for it. Above all, He loves the people who bear His image, and so we must love them the way He does: by self-sacrificially doing whatever it takes to bring them the message of His love for them, even if it means they reject — or even kill — us for it.
We must be careful, though, that we have a proper understanding of what it means when the Bible tells us that the Lord “laughs” at those who rebel against Him. This does NOT mean that He delights in their destruction. On the contrary, he does not desire for anyone to perish. Because He is holy, though, justice is required. Because Man is sinful, all deserve death. Because He is gracious, some will be saved. Because His patience is not unlimited, many will reject the salvation that is offered.
God does not laugh as one who enjoys punishing the wicked. His laughter in Psalm 2 is a sign of just how Holy He is. Our greatest schemes are but folly before Him. The Christian response to this thought ought to be one of comfort in His supremacy, just as Israel was comforted. Jesus was the perfect example of this, when He submitted himself wholly to His Father’s will, because He knew it was perfect. Even as He pronounced judgment upon sin, Christ loved sinners and sought their repentance.
Unfortunately, I think we tend to follow more closely the example of Jonah, who, after preaching God’s truth to the people of Ninevah, went to a point outside the city, hoping to observe its destruction. Jonah was angry that God had relented from destroying Ninevah when the people turned their hearts back to Him. Though the message Jonah preached was true, it was spoken reluctantly. He never wanted or expected it to work, desiring instead to see the punishment of the unrighteous. God still worked through this, but chided Jonah for his hypocrisy, just as Jesus rebuked James and John for wanting to call down fire from Heaven on a village which had rejected Him.
How often do we preach Truth without love? How often do we wish to see the downfall of those with whom we disagree (naturally assuming that they if they are our enemies, they must be and will always remain enemies of God), rather than their salvation and repentance? How often do we view our own salvation as something that makes us somehow better than those who do not yet know the Lord? How quickly do we forget that our hearts are desperately wicked, and that apart from the work of Jesus Christ and the Holy Spirit, we are no different from those on whom we would pass judgment?
Let us see to it, then, that when we speak of God’s wrath and judgment, we speak not out of the hypocrisy of those whose fallen nature is thirsty for the blood of the unrighteous, but out of the love of those who realize that every day the Lord delays His return is a chance for us to plead with those who are just as we were, that they might come to saving faith in Christ Jesus. Most who hear this message will reject it. This is God’s concern, not ours. We are to be faithful in the task of evangelism, trusting God for the results. If we are faithful, then we will be persecuted. We may even be killed. Yet this will not be a deterrent for those who take refuge in the Son (Psalm 2:12), because we know that God’s will is perfect, that His justice will prevail, and that He has given us the victory through our Lord Jesus Christ (1 Corinthians 15:57)!
Note: This is part of a series which began on December 10. To start from the beginning of the series, or to access the Table of Contents, click here.
Now that we’ve established that Jesus Christ is the promised Messiah, that he performed miracles, that his greatest miracle was his resurrection from the grave, and that his victory over death made a way for unrighteous sinners to be adopted as sons by a Holy God, what is to be our response? What sort of people ought we to be (2 Peter 3:11)?
This is the question asked and answered by Jennens in the next segment of the Messiah libretto.
#35: Chorus Psalm 68:11 — The Lord gave the word; great was the company of the preachers.
#36: Air (Soprano) Romans 10:15 — How beautiful are the feet of them: that preach the gospel of peace, and bring glad tidings of good things.
#37: Chorus Romans 10:18 — Their sound is gone out into all lands, and their words unto the ends of the world.
Daniel Block’s essay provides the following comments:
In segment 3 of Part II (#35-41) Jennens captures the missiological implications of the triumph of the Messiah. The new movement opens with a vision of the courts of heaven where God issues a command (presumably to proclaim to all the universe) the victory of the Messiah (#35). The AV rendering of Psalm 68:11 obscures the textual difficulties. NAS captures the literal rendering of the Hebrew, “The women (a choir?) who proclaim good tidings are a great host,” unless, of course one treats hambaśrôt as an abstract plural, “the proclamation of tidings was a mighty host!” In any case, AV “preachers” is an odd rendering of this word, which means, “to proclaim news.” In #36 the hearer’s attention is drawn to the messengers themselves. Most commentators on the oratorio assume this to be a quotation from Rom 10:15, but since Paul is here quoting Isaiah 52:7, the citation could just as well have been taken directly from the Old Testament prophet.
The following chorus (#37) also quotes two texts. Again, most commentators find the inspiration for this citation in Romans 10:18, but one could just as well claim Psalm 19:4 as its source. In any case, this text announces the scope of the Messiah’s triumph in the herald’s proclamation – wherever the heavens declare the glory of God, there the messengers proclaim the triumph and exaltation of the Messiah.
Once again we encounter a situation in which the translators who produced the King James Bible have chosen a term which, as Block generously states, “obscures” the original meaning of the text. This is an all-too-common occurrence, and in many instances, it might be more accurate to say that the KJV “changes” rather than merely “obscures” the meaning of the text… which is to be expected from a translation in which the King of England directed the translators to ensure that the new translation would conform to and legitimize the traditions of the Church of England (which included, conveniently, the “divine right of kings”).
I don’t want to get into a translation debate here, but I would like to commend to you here the English Standard Version, and particularly the ESV Study Bible. This is the translation I use (though not dogmatically) for nearly all of my Scripture references on the blog. It is a very precise yet readable English translation. Furthermore, the ESV Study Bible has quickly become an indispensable resource for my personal library. Even if the 3,000-page tome is a bit intimidating for you, the access to the online version of the ESVSB that comes free with a purchase of the Bible is worth the cost by itself!
Returning from that brief detour, I should point out that the specific translation peculiarity in question here in Psalm 68:11 does not alter any vital theological truth. As we learned yesterday, the context of Psalm 68 is a triumphant return from battle. As the ESVSB points out, the “women who announce the news” are probably the groups of women who would travel from town to town ahead of the returning triumphant army, spreading word of their victory. Instances of this happening are recorded in Exodus 15:20-21 and 1 Samuel 18:6-7.
Nevertheless, the KJV’s use of the word “preachers” here does provide one valuable redeeming quality: A convenient link between the previous and following texts for Jennens as he sought to connect Paul’s quotation of a later verse from this Psalm with Paul’s quotations of other Old Testament texts pertaining to the sharing of the Gospel. Given Paul’s identification (in Ephesians 4) of “preachers” as one of the gifts given to men in Psalm 68:18, the KJV rendering of Psalm 68:11 does make for a smooth transition. Taken in the context of Romans 10, where Jennens takes us next, one could easily proclaim as a great Truth: “The Lord gave the Word: great is the company of those who preach it”. The only problem is that quoting Psalm 68:11 for that purpose completely divorces the text from its actual meaning and context!
All in all, this is a fairly harmless separation of a verse from its context. Jennens uses it responsibly to arrive at the greater emphasis on the mandate of those who have received the Good News to share it with others. Still, it serves as a reminder that God’s Word can be used to “prove” nearly any point one cares to make if verses are taken out of context. Preachers, authors, theologians, philosophers, and (especially) politicians love to claim Scripture as the authority for their doctrine. Many others love to misquote Scripture to set up and destroy Straw Men in support of their own unbelief.
It is no wonder that people today are so confused regarding the God of the Bible, when His own Word is so often used in ways that are mutually exclusive. It is imperative, then, that we investigate not only the actual words within God’s holy Word, but also the context a passage has within the greater Story of the Scriptures. It is only through diligent, Spirit-guided study of all that God has spoken in the Bible that we are able to properly exercise discernment among the many truth claims made in His name. It is only through diligent, Spirit-guided evangelism that God’s people will break through the clouds of confusion in our culture to shine light on who He has revealed Himself to be.
And at last we’ve arrived at the Truth which Jennens wanted us to see in these texts. It is one on which he, myself, George Fredric Handel, the apostle Paul, and true Christians everywhere through all time may exuberantly and wholeheartedly agree, no matter which translation of the Bible we use!
Note: This is a series which began on December 10. To start at the beginning of the series, or to access the Table of Contents, click here.
During his lifetime, Jesus Christ had performed many signs and wonders. He had fulfilled prophecy and interpreted Scripture to the wise. He had healed people from sickness both physical and mental. He had cured lifelong debilitating conditions. He had even raised the dead!
Despite all this, there remained some, even among those with whom he had spent his entire earthly ministry, who did not believe that he was who he said he was. It was his greatest miracle of all — His resurrection from the dead — that provided the greatest sign that He truly was the promised Messiah… though there remained as always those for whom no amount of evidence would be proof enough.
In Messiah’s libretto, the account of Jesus’ resurrection is followed by three texts which establish His divinity on the basis of His defeat of death.
#32: Recitative (Tenor) Hebrews 1:5 — Unto which of the angels said He at any time: Thou art My Son, this day have I begotten Thee?
#33: Chorus Hebrews 1:6 — Let all the angels of God worship Him.
#34: Air (Alto) Psalm 68:18 — Thou art gone up on high; Thou hast led captivity captive, and received gifts for men; yea, even from Thine enemies, that the Lord God might dwell among them.
Having traced the Messiah’s return from Sheol and his entry into the Temple, Texts 32-34 capture the theological significance of this event. Quoting Hebrews 1:5-6 (which contains a quotation of Psalm 2:7), Jennens recognizes that the resurrection and glorification of the Messiah demonstrate his superiority, not only over humanity, but also over the heavenly realm as well. In the original context the quotation from Psalm 2:7, “You are my Son, Today I have begotten you,” represents an adaptation of the adoption formula. With God’s election of David as his chosen king over Israel, his anointing by Samuel (1 Sam 16:13), and his bestowal upon him of eternal title to the throne, David enjoys a special relationship with Yahweh as his adopted son.
The appearance of the dove and the sound of the voice from heaven at the time of Jesus’ baptism (Matt 3:16-17) had formally recognized this role and status for Jesus, but in the mind of Jennens it was the resurrection above all else that proved Jesus’ special relationship with God. Therefore all the angels are called upon to worship the Messiah. This segment concludes with a quotation from Psalm 68:18, which declares that not only the angels worship the Messiah. Because he has returned to Zion at the head of a victory procession, he is worthy to receive the tribute of all, for in his person the Messiah embodies the very presence of Yahweh.
Each of the three texts provides a different reason why Jesus Christ is unique and worthy of worship. In the first, by quoting Psalm 2 in reference to Jesus, the author of Hebrews asserts that Jesus is the Lord’s Anointed (“Messiah” is a Hebrew transliteration of “anointed”; “Christ” is the Greek word for “anointed”), that He is lord over all, and that He will be called God’s son. Furthermore, His sonship is exalted over others who have also been called “sons of God”. Elsewhere in the Bible, this title is given to angels (Genesis 6:2,4; Job 1:6, 2:1, 38:7; Psalm 29:1, 89:6), kings in the line of David (1 Chronicles 17:11-14; 2 Samuel 7:12-16), peacemakers (Matthew 5:9), those alive after the final resurrection of the dead at the end of time (Luke 20:36), and believers in Christ Jesus (Romans 8:14,19; Galatians 3:26). Jesus is a different kind of Son, for only He is called God’s own “begotten” Son. It is because of the Father’s love for his only Son that we are able to receive adoption as sons by way of the Spirit.
In the second of these three texts, which comes just a verse later in Hebrews 1, we see that angels worship Jesus. Since it has been well established throughout the Scriptures that only God is worthy of worship, this is further evidence that Jesus is God.
The final of our three texts for today is quoted and attributed to Christ by the apostle Paul in Ephesians 4, with the difference being that Paul says he gives gifts, while the Psalmist says he receives gifts (though some ancient translations also read “gave” here). Given that the context of Psalm 68 is a celebration of victory over God’s enemies, the word translated “receiving” has the connotation of “spoils”, which are gifts that are to be distributed among the leader’s men. Christ’s ascension after His resurrection is the ultimate celebration of His victory! By his death and resurrection, Christ received the power to give eternal life to those given to Him (John 17:2). Among the gifts given to men are the church leaders listed in Ephesians 4:11, who equip and build up the body of Christ so that we may “grow up in every way into him who is the head, into Christ”. This growing into spiritual maturity happens only through the gift of the Holy Spirit, by which the Lord makes His dwelling among men: The fulfillment of the concluding promise of Psalm 68:18.
Note: This is part of a series which began on December 10. To start at the beginning of the series, or to access the Table of Contents, click here.
It is fitting that on the day we celebrate the arrival of the Messiah, we should also celebrate the accomplishment of the purpose for which He came: His victory over death! That is exactly where our text takes us today.
From the agony of Christ’s crucifixion, where we left off yesterday, Jennens and Handel move into a celebration of Christ’s resurrection. They turn first to a pair of texts from the Psalms.
#30: Air (Soprano) Psalm 16:10 — But Thou didst not leave His soul in hell; nor didst Thou suffer Thy Holy One to see corruption.
#31: Chorus Psalm 24: 7-10 — Lift up your heads, O ye gates; and be ye lift 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. Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of Glory shall come in. Who is this King of Glory? The Lord of Hosts, He is the King of Glory.
And now, Daniel Block’s commentary on this section:
In segment B of Part II (#30-34) the tone changes dramatically as the concern shifts from the passion and crucifixion of the Messiah to his resurrection. Again changing first person speech into third person narration (while retaining the direct address of God!), Jennens attributes the resurrection of the Messiah to the will and power of God by quoting Psalm 16:10. But Messiah’s resurrection did not involve merely a return to earthly existence, like that of Lazarus (John 11:43-44). On the contrary, having been raised from the grave, in Hebrew identified as Sheol, the pathetic Lamb rejected by all has been transformed into the glorious King of Glory. Jennens appeals to Psalm 24:7-10 to paint a celebrative picture of a triumphant King marching up to the Temple on Mount Zion. As a divine warrior the Messiah has triumphed over death. The psalmist calls on the gates of Zion and the gates of the Temple to open wide for the King that he might take up his throne in the Temple. No natural grammatical historical exegesis would have led to a Messianic interpretation of this text, but as a result of Jennens and Handel’s work, in the minds of most, especially those familiar with this oratorio, this interpretation is determinative.
I’ll make just a brief comment on this second text, but my main focus will be on the first. The “Lift up Your Heads” chorus is one of the more famous numbers in Messiah, but as Block points out, there is nothing overtly Messianic in its meaning. Psalm 24:7-10 is a call & response as those bearing the ark of the covenant seek to enter the sanctuary in Jerusalem. It is a celebration of a victorious return from battle! So while it is not necessarily referring to the Messiah in this context, we can easily see how it could be applied to the occasion of Christ’s victory over death. It is interesting, though, that among the many names ascribed to Jesus Christ in the New Testament, “King of Glory” is not one of them (though he is called “Lord of Glory” in 1 Corinthians 2:8 and James 2:1). Despite this fact, there are many songs today which do ascribe this title (even the Psalm 24 reference) to Jesus. Might this be a sign of the influence of Handel’s great oratorio?
The big question raised by today’s text, though, is this: Did Jesus really go to Hell?
Millions of Christians around the world affirm a belief that Christ “descended to Hell” as they recite the Apostles’ Creed each Sunday. This is one of our oldest Christian traditions, as this Creed can be traced back to the very early church. In fact, to within a generation of the writing of the Scriptures.
THE APOSTLES’ CREED
I believe in God, the Father Almighty,
the Maker of heaven and earth,
and in Jesus Christ, His only Son, our Lord:
Who was conceived by the Holy Ghost,
born of the virgin Mary,
suffered under Pontius Pilate,
was crucified, dead, and buried;
He descended into hell.
The third day He arose again from the dead;
He ascended into heaven,
and sitteth on the right hand of God the Father Almighty;
from thence he shall come to judge the quick and the dead.
I believe in the Holy Ghost;
the holy catholic church;
the communion of saints;
the forgiveness of sins;
the resurrection of the body;
and the life everlasting.
Amen.
While many churches (including my own) do not regularly recite this and other great Creeds of the faith (perhaps we should?), it is often included in the lyrics of our songs (for two examples likely familiar to SSBC folks, check out “Because We Believe” and “You’re The Lion of Judah“). There is a great deal of debate, though, about the line “He descended to Hell”, which did not appear in the original version of the Creed.
Much of this debate lies around the translation in the Authorized (King James) Version — from which Jennens drew the text for Messiah — of several different words from the original languages. “Sheol” (Hebrew), “Hades”, and “Gehenna” (both Greek) are all rendered as “hell” in the KJV, but they do not all carry the same meaning.
The Jewish concept of Sheol described where everyone went after death; some to reward, some to punishment. A more appropriate translation might be “grave”. The Greek “Hades” is similar. When the apostle Peter gave his sermon at Pentecost, he quoted Psalm 16:10, saying that David foresaw Christ when he wrote that Psalm. Psalm 16:10 uses the word “Sheol” (OT = Hebrew); Acts 2:27 uses “Hades” (NT = Greek).
Many point to another Peter reference to support the idea that Christ did, in fact, descend into Hell as we understand it (what Jesus called “Gehenna”). In 1 Peter 3:18-20, which has been described by some as the hardest passage in all of Scripture to understand, Peter says that Christ “proclaimed to the spirits in prison, because they did not formerly obey”. Some believe that this means that Christ gave those who had died in unbelief a second chance at redemption, though this contradicts many other passages which plainly state that there is no chance at redemption after one has died. This is one of the passages on which Catholics base their doctrine of Purgatory, believing that people can be saved after death.
Others believe that Christ did briefly descend into Hell, to proclaim His victory to the spirits (meaning the devil and his demons) there. Still others reject that Christ went to Hell at all, and say that Peter meant that Christ had preached “in spirit” through Noah as he built the ark, offering a message of repentance and righteousness at that time.
Many respected leaders in the church have taken different stands on whether Christ actually went to Hell for us. You can read more about this here, but I’ll leave leave you with just a couple quotes as you decide for yourself how you will interpret these verses.
Augustine of Hippo (354-430 AD) says, of this passage in 1 Peter, “this passage refers not to something Christ did between His death and resurrection, but to what He did in the spiritual realm of existence, through the Spirit, at the time of Noah. ‘Christ preached to the spirits in prison’ means Christ preached to people who are now spirits in prison when they were still persons on earth.”
Reformer John Calvin (1509-1564), in his “Institutes of the Christian Religion”, disagreed. “The [Apostles'] Creed sets forth what Christ suffered in the sight of men, and then appositely speaks of that invisible and incomprehensible judgment which he underwent in the sight of God in order that we might know not only that Christ’s body was given as the price of our redemption, but that he paid a greater and more excellent price in suffering in his soul the terrible torments of a condemned and forsaken man.” He believed that Christ must have suffered and overcome on our behalf not only physical death, but spiritual death.
Pastor John Piper says this: “In fact, [Jesus] said to the thief on the cross, ”Today you will be with me in paradise.’ That’s the only clue we have as to what Jesus was doing between death and resurrection. He said, ‘Today—this Friday afternoon, after we’re both dead—you and I will be in paradise together.’ I don’t think the thief went to hell and that hell is called paradise. I think he went to heaven and that Jesus was there with him.“
