Probably the most famed of the entire oratorio is movement 44, the Hallelujah chorus written entirely from Revelation 19:6, 16; 11:15. In John’s apocalypse, we are given eschatological glimpses of the will of God being done on earth as it is in heaven, “a great multitude, like the roar of many waters and like the sound of mighty peals of thunder, crying out, ‘Hallelujah! For the Lord our God the Almighty reigns’” (Rev. 19:6; cf. Isa. 52:7)!

Note: The full text of Handel’s Messiah can be found in this Interactive Edition. It includes a brief introduction to each part, as well as the biblical texts of Messiah and a link to a performance of that part on YouTube.

Librettist Charles Jennens is right in intimating of the timeless masterpiece composed entirely from biblical texts, “the Subject excells [sic.] every other Subject. The Subject is Messiah.”[1] The libretto in three parts corresponds to the Christian liturgical calendar. Part II, in seven scenes, pictures Lent, Easter, the Ascension, and Pentecost with reflections from several Psalms, Isaiah, Romans, Hebrews, and Revelation. These movements herald Messiah’s redemption of ruined humanity through his own conquest of death, rebellious humanity’s striving against its Deliverer, and finally sin’s conquest by the King of kings and Lord of lords who will reign forever and ever. In this article, after giving some context, I will focus on the second through the seventh scene in Handel’s Messiah.

Shadows of Messiah whisper through Part I of the oratorio. Then, as the curtain of the old covenant falls, Part II opens with this fading covenant’s greatest prophet, John, at long last declaring to the world, “Behold the Lamb of God!” The Lamb’s foretold suffering quickens his and his Father’s glory through his defeat of death to take away the sin of the world and inaugurate the kingdom of God. The “ministry of death” is abrogated by the “ministry of the Spirit” (2 Cor. 3:7–11) to “deliver all those who through fear of death were subject to lifelong slavery” (Heb. 2:15).

After Part II Scene 1 introduces the Lamb of God to the sheep who have gone astray, the oratorio depicts his sacrificial atonement on their behalf. Scenes 2–7 doxologize Messiah’s underworld “tast[ing of] death for everyone” (Heb. 2:9) and his subsequent grand reception by the worshipping hosts of heaven as the mission-accomplished and returned Son of God who is adoringly coronated as King of glory (Ps. 24:7–10; cf. Heb. 1:6). Such cosmic climax cannot but resound throughout the Creator’s cosmos. The heralding of such victory over death and all that was rendered unholy by creation’s insurrectious fall cannot be contained to heaven; “their voice goes out through all the earth, and their words to the end of the world” (Ps. 19:4; Rom. 10:18). Though “the nations furiously rage” against this proclamation of consummate judgment in mercy (Ps. 2:1–3; cf. Hab. 3:2), the newly coronated Subject of eternal oratorio “laughs” (Ps. 2:4–6; cf. Zeph. 3:17) as he magnifies his victory to worshipful choruses of “Hallelujah” from the cosmos he has now redeemed by his own vicarious blood.

Scenes 2–4: But Thou Didst Not Leave His Soul in Hell (Psalm 16:10; Acts 2:22–32).

Of core importance in Messiah’s victory over death is the implication for those on whose behalf he won that victory. As the curse of death was promised (and duly enacted) in conjunction with humanity’s rebellion against Life (Gen. 2:16–17), so also with equal fiat does the Sovereign promise life for repentant humanity (Rom. 5:15–17). Just as Messiah’s soul could not be abandoned to Sheol, so also is it no longer possible for death to hold those united to him by faith (Ps. 16:10; cf. Acts 2:22–32).

For the ancient Israelite (as well as other ancient people groups), life and living were deemed divine blessing, and death and dying were deemed divine curse—no longer being granted the grace of partaking in the joys and privileges of life under the sun (Deut. 30:19; Eccl. 9:4–6). Corporate and familial solidarity (so unlike contemporary Western rugged individualism) meant that Israelites solemnly reposed in the blessing of life extended through their offspring even beyond one’s own individual dismissal to Sheol (death). Still, though Sheol was universal and inescapable (post-fall), no one anticipated favorably this grim reaping. Moreover, the thought of spending eternity in this underworld of rephaim or “shadows”—where the gift of one’s life-force is diminished to near complete poverty—was even more literally damning. To be granted, then, the promise from the sovereign Creator of heaven and earth himself that one would not be abandoned to Sheol nor his life-force see decay was otherworldly good news worthy of resounding, eternal praise!

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