Come unto Him, all ye that labour and 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, His burden is light. (Matthew 11: 28-30)

In the eleventh chapter of Matthew it is hard not to hear Jesus being resentful.

Many - most - have rejected his message. Especially the more cultivated and intelligent people have refused to listen or learn.

Jesus predicts destruction and great woe for all those communities in which he had labored for so long but have remained as they were.

Jesus is tired. His ministry is not being well-received. John the Baptist - his teacher and ally - is imprisoned. He has given his disciples great authority, which they have squandered.

He is reminding himself - as much any one else - that in such times we are to reach out for God.

In God we can experience rest - anapauo - a quiet, calm, stillness. Even in the midst of failure and danger God's rest is available to us.

You can listen to the final aria and chorus of the Messiah Part I as performed by the Peabody Institute Symphony and Chorus.

He shall feed His flock like a shepherd: He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young. (Isaiah 40:11)

A shepherd moves his flock from one pasture to another. Depending on grass and water available, depending on the season, depending on many factors.

Sheep do not require shelter and can subsist in marginal conditions - especially with the help of the shepherd. Even the poorest families would often raise a few sheep.

The shepherds were often the youngest members of the family. Even today a pre-teen shepherd is typical among the rural poor of Africa and Asia.

In most ancient cultures sheep were raised more for wool and milk than for meat. For most lamb was eaten only when a rich man had given the animal for religious sacrifice.

Envision a young boy, perhaps assisted by a younger brother or cousin, otherwise alone on a mountain slope beneath the night sky watching a dozen sheep.

There was a deep intimacy and mutuality in the relationship of shepherd with sheep. The sheep depend on the shepherd, but so does the shepherd depend on the sheep.

You may listen to the duet He shall lead his Flock performed by the Peabody Institute Symphony and Chorus.

Then shall the eyes of the blind be opened, and the ears of the deaf be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb shall sing. (Isaiah 35:5-6)

Two verses of the prophet seem to fully anticipate the miracles of Jesus. They are part of a chapter describing the land and people restored and fertile.

Isaiah urges, "Say to those with anxious heart, "Take courage, fear not. Behold, your God will come with strength." (Isaiah 35:4)

I believe that in Jesus our God has come in strength. He is truly Emmanuel, God with us.

In our fears, toil, troubles, joys, and in every hope God is with us. In relationship with God our life may be transformed and made whole.

There is nothing in the life or death of Jesus that suggests our life is to be easy. But even - perhaps especially - in the depths of pain, God is with us.

This verse of Isaiah is a brief stanza in the aria Rejoice Greatly performed by the Peabody Institute Symphony and Chorus.

Above is a detail of Healing the Blind Man by El Greco.

Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee. He is the righteous Saviour and He shall speak peace unto the heathen. (Zechariah 9: 9-10 )

I believe in revelation. I try to be attentive to signs and signals of what is emerging. This is, in effect, an apocalyptic worldview. The Greek origin - apoca lipsis - means to lift the veil.

I have inherited this worldview from more than 2500 years of religious tradition. Zechariah was active in the early 520s BC during the early period of the return from Babylon and construction of the Second Temple.

Some have argued that the apocalyptic tradition is the foundation of Western science. If we can lift the veil we will see clearly, know truly, and do rightly. If we will just look in the right place, finally we will understand.

The apocalyptic tradition also implies that the discovery is external to one's self and preexists the self. I have spent much of my life seeking to lift the veil on my own purpose, expecting to find it fully formed and waiting.

I am increasingly certain this is wrong. God seeks our partnership in creating and healing the world. We may begin by working with God to craft our purpose one step at a time, each decision contributing, each commitment constructing.

You may listen to the aria Rejoice Greatly performed by the Peabody Institute Symphony and Choir.

And suddenly there was with the angel a multitude of the heavenly host, praising God, and saying: Glory to God in the highest, and peace on earth, goodwill toward men! (Luke 2:13-14)

I am inclined to look for formulae. What are the right components? In what combination? In what sequence?

Luke's heavenly host suggests: First recognize the glory - doxa - of God. Make a judgment regarding the grace of God.

This is the same doxa as a legal decision. It is a deliberate process of reaching a conclusion about reality.

The consequence of making this judgment will be peace - eirene - harmony, concord, and wholeness between nations and people.

As a formula it makes sense. But the first step requires a humility and realism that does not come easily.

You may listen to Glory to God performed by the Peabody Institute Symphony and Chorus. (This is the same audio as the last two days.)

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)

Perhaps the angel is offering a particular reassurance: Don't be startled, don't run away, I have something good for you.

But might it be a more general instruction?

Luke has Jesus use the same Greek - phobeo - when he commissions James, John, and Simon. Jesus tells a crowd, "do not be afraid of those who kill the body..."

When a gale threatens to swamp a boat in which Jesus and the disciples are crossing the Sea of Galilee, Jesus responds to their fear with the question, "Where is your faith?"

Fear imagines the worst. Fear distracts from reality. Fear not.

You can listen to this soprano recitative performed by the Peabody Symphony and Chorus. (This is the same audio as yesterday.)

Above is the Annunciation to the Shepherds by Taddeo Gaddi.

There were shepherds abiding in the field, keeping watch over their flock 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)

Spiritual sensitivity has always been rather rare. Scripture is packed with distracted priests, ambitious leaders, greedy merchants, manipulative lovers, self-indulgent townspeople, and other dubious characters we know so well from scripture, literature, and our own experience.

Shepherds are usually no more spiritual than any other. The first murder recorded is the shepherd Cain killing his brother Abel. Most of the intrigues of Genesis involve one shepherd against another. Isaiah writes, "And they are shepherds who have no understanding; They have all turned to their own way, Each one to his unjust gain, to the last one." (Isaiah 56:11)

Yet there is also a sense that shepherds enjoy a greater share of spiritual potential. Their entire role is focused on caring for and protecting other creatures. They are often alone beneath a night sky. They have time and quiet for pondering. Time, quiet and care are the shepherds' advantage. With time, quiet, and care we are much more likely to encounter the Lord's glory.

You can listen to a soprano recitative and chorus from the Messiah performed by the Peabody Institute Symphony and Chorus.

Here the libretto pauses for the Pastoral Symphony, sometimes called the Pifa. The prophetic element of the Messiah is concluded. The symphonic interlude moves us to Bethlehem and the nativity.

According to Rosa Newmarch this transition is based on an Italian folk melody and the playing of shepherd's pipes or pifferai.

It is still a Christmas tradition for the shepherds (or those descended from shepherds) to travel to Rome on Christmas Eve to play their pipes at the church of Santa Maria in Aracoeli. The shepherds pipes look and sound like small bagpipes.

Today Romans are more likely to associate the nostalgic sounds of pifferai with the Christmas market at the Piazza Navona. All around a huge nativity scene the gift stalls, a strolling St. Nicholas, and the pipers encourage a commercial pilgrimage.

Today is Black Friday in the United States the "traditional" start of our commercial pilgrimage leading to Christmas. What is the object of the pilgrimage? The gift stalls? The gifts that St. Nick will bring us? The nostalgic sounds and sights? What about that nativity scene?

You can listen to the Pifa performed by the Peabody Institute Symphony.

For unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. (Isaiah 9:6)

The name of the child shall be pele ya'ats - wonderful counselor, great plan, marvelous purpose.

Another name will be gibbowr 'el - mighty God, strong lord, profound power.

A third name will be 'ad'ab - everlasting father, ancient founder, once now and future creator.

And then sar shalom - prince of peace, chief of wholeness, best friend.

Each new day is as a child born and given to us. This day is born with the face of a bright moon and the kiss of a warm breeze.

How will we embrace today's potential? Will we seek to understand its marvelous purpose?

How can we contribute to the wonderful wholeness offered us?

You may listen to For Unto Us a Child is Born performed by the Peabody Institute Symphony and Chorus.

Above is an etching by Rembrandt of a mother and sister helping a toddler stand, encouraged by the crouching father.

The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. (Isaiah 9:2)

There is reason to worry. In addition to our individual challenges there is war, economic disruption, and evidence of an extended period of profound climatic change.

Anxiety over all this obscures my engagement with the present and, probably, complicates an ability to make good choices regarding the future.

In the previous chapter the darkness of the land is described. But God urges Isaiah not to fear what is ephemeral.

For the Lord spoke thus to me while his hand was strong upon me, and warned me not to walk in the way of this people, saying: Do not call conspiracy all that this people calls conspiracy, and do not fear what it fears, or be in dread. But the Lord of hosts, him you shall regard as holy; let him be your fear, and let him be your dread. (Isaiah 8:11-13)

The darkness is real. The pain is real. But it is not the only reality or the ultimate reality.

Rather than fear the darkness, reach out to the light. Rather than curse the darkness, call out to God.

By opening ourselves to the light of God we may brighten our own condition and that of our neighbors.

You may listen to the bass aria, The People who Walked in Darkness, performed by the Peabody Institute Symphony and Chorus.

For, behold, darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. (Isaiah 60:2-3)

His glory shall be seen upon thee. The light of God shall ra'ah - be seen, perceived, observed - coming from you.

The English suggests a reflected light and I do not pretend my Hebrew is good enough to be sure this is not the intent of the original.

But the Lord shall arise upon - zarach - may also be rendered as "The Lord shall break out of you."

Surely the light of God can brighten every dark corner beyond us. Might the light arise from within us? I believe it can.

I understand it is with this light that we were created in the image of God. This is the physical manifestation of our common identity with God.

Isaiah goes on to proclaim, "Then you will see and be radiant, and your heart will thrill and rejoice." Radiant is nahar: to shine, burn, and flow.

In finding and releasing this inner light we experience fulfillment and become whole.

You may listen to the Peabody Institute Symphony and Chorus perform this recitative from Handel's Messiah.

Behold, a virgin shall conceive, and bear a son, and shall call his name Emmanuel. (Isaiah 7:14)

Emmanuel means God with Us.

Isaiah makes this prophecy to King Ahaz of Judea. The prophecy continues, "He shall eat curds and honey by the time he knows how to refuse the evil and choose the good. For before the child knows how to refuse the evil and choose the good, the land before whose two kings you are in dread will be deserted. The Lord will bring on you and on your people and on your ancestral house such days as have not come since the day that Ephraim departed from Judah—the king of Assyria."

The Book of Matthew has an angel quote from this verse to reassure Joseph that the son of Mary has been selected for a great purpose. Matthew also goes to some length to demonstrate that Jesus - through Joseph - is descended from Ahaz and through Ahaz to David.

In each scripture the implications are paradoxical. The birth of a royal son - of most children - is a source of joy. But Isaiah connects the birth of the boy to a future invasion by Assyria. In the case of Matthew we know how the baby boy will end up. The meaning of Easter Sunday depends on the events of Good Friday.

We are promised that God is with us. This does not mean that all will be easy - curds and honey - but it does mean that whatever may come, we are not alone. When we are defeated, persecuted, or at death's door God is with us. In each of life's circumstances, God is beside us.

May we be willing to turn to God and listen for God in every context. I find it is easier to hear in defeat than in victory. Dear God, help me especially to listen when I am eating curds and honey.

You may listen to the aria and chorus from the Messiah including this verse and the following verses performed by the Peabody Institute Symphony and Chorus.

O thou, that tellest good tidings to Zion, get thee up into the high mountain; O thou, that tellest good tidings to Jerusalem, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! (Isaiah 40:9)

Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. (Isaiah 60:1)

Above is the Song of St. Joseph by Georges de La Tour.

But who can endure the day of his coming, and who can stand when he appears? For he is like a refiner’s fire and like fullers’ soap; he will sit as a refiner and purifier of silver, and he will purify the descendants of Levi and refine them like gold and silver, until they present offerings to the Lord in righteousness. (Malachi 3:2-3)

A messenger is coming who will prepare us. With the aid of the messenger we will be able to nagash - draw near, approach, attend - to God.

These verses of Malachi have traditionally been seen as referring to John the Baptist.

There are two Sundays left in Pentecost. This is the season for celebrating the gift of the Holy Spirit. We do not need to go to the river seeking a man wearing camel's hair.

The Holy Spirit is with us, ready to prepare us. How do we prepare? By asking, permitting, and receiving.

"He will purify." We cannot do it ourselves. But the Holy Spirit knows how.

And He shall purify the sons of Levi, that they may offer unto the Lord an offering in righteousness. (Messiah Lyrics)

You may listen to the chorus He Shall Purify performed by the Peabody Institute Symphony and Chorus.

See, I am sending my messenger to prepare the way before me, and the Lord whom you seek will suddenly come to his temple. The messenger of the covenant in whom you delight—indeed, he is coming, says the Lord of hosts. (Malachi 3:1)

The librettist for the Messiah, Charles Jennens, was a wealthy man of exquisite taste and eccentric behavior. He also worked with Handel on Saul, Belshazzar, and parts of L'Allegro.

For the Messiah Jennens drew heavily on the Old Testament and especially the prophets. He scoured the writings for phrases pointing to the coming of Jesus.

Writing recently in the New York Review of Books Harold Bloom notes, "The Old Testament is a captive work dragged along in the triumphal wake of Christianity. Tanakh, the Jewish Bible, is the Original Testament; the New Testament actually is the Belated Testament."

Jennens was the not the first - nor last - to use scripture for his own purposes, rather than its own. Malachi, Haggai, and Isaiah have much to say beyond the coming of the Messiah.

We most often hear what we want to hear. No matter how rich, complicated, and even confusing the context, we are inclined to dismiss what is not to our present purposes.

Thus saith the Lord of hosts; Yet once, a little while, and I will shake the heavens, and the earth, the sea, and the dry land; And I will shake all nations, and the desire of all nations shall come. (Lyrics based on Haggai 2:6-7)

The Lord, whom ye seek, shall suddenly come to His temple, even the messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts. (Lyrics based on Malachi above)

But who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner's fire. (Lyrics based on Malachi 3:2)

You may listen to the Messiah performed by the Peabody Institute Symphony and Chorus. This recording includes the bass recitative and soprano aria using the lyrics immediately above.

Then the glory of the Lord shall be revealed, and all people shall see it together, for the mouth of the Lord has spoken.’ (Isaiah 40:5)

The glory - kabowd - of the Lord is weighty, heavy, profound.

It will be revealed. The Hebrew is galah which can mean appear or uncover. But even more common is for it to mean captured, or held captive, or carried away.

The ten tribes of northern Israel were carried away. The two tribes of the southern kingdom - Judah and Benjamin - were exiled to Babylon and returned.

It was during the Babylonian Captivity that what we would recognize as Judaism began to emerge.

The captives made meaning of their pain and separation by seeking the mouth of God.

And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. (The first chorus of the Messiah).

You may listen to the Peabody Institute Symphony and Chorus perform the Messiah.

Above is the prophet Isaiah by Raphael.

Comfort, O comfort my people, says your God. Speak tenderly to Jerusalem, and cry to her that she has served her term, that her penalty is paid, that she has received from the Lord’s hand double for all her sins. A voice cries out: ‘In the wilderness prepare the way of the Lord, make straight in the desert a highway for our God. 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. (Isaiah 40: 1-4)

Isaiah was a young man during the conquest of the northern kingdom (722BC). He foresaw and prophecied the eventual Assyrian conquest of Judah.

But Isaiah also encouraged King Hezekiah of Judah (?715-687BC) to resist an Assyrian invasion. The King was successful and secured peace for the remainder of his long reign. Isaiah's prophecy of destruction did not come until 586BC.

These are the opening lines of what is sometimes called Deutero-Isaiah or Second Isaiah. Many scholars have suggested that this is a continuation of the original Isaiah by those returning to Jerusalem from the Bablyonian captivity that followed the conquest of Jerusalem.

Times of trial will end, one way or another. Whether in this life or another we are promised comfort and pardon. Our depths of despair will be lifted up. Whether this time of war will be followed by a more horrible war or peace in our time, we cannot know. But whatever our future, we can start today to prepare the way of the Lord.

Comfort ye, comfort ye My people, saith your God; speak ye comfortably to Jerusalem; and cry unto her, that her warfare is accomplished, that her iniquity is pardoned. The voice of him that crieth in the wilderness: Prepare ye the way of the Lord: make straight in the desert ahighway for our God. Every valley shall be exalted, and every mountain and hill made low, the crooked straight and the rough places plain. (Messiah Lyrics)

You may listen to the Peabody Institute Symphony and Chorus perform the Messiah.

Advent is soon upon us. During this season of preparation I will use the lyrics of the Messiah Oratorio as my morning meditation.

The Oratorio is divided into three parts including an overture followed by fifty-three arias and choruses. Fifty-four parts - days - altogether. This should bring us to Epiphany.

Georg Fredrich Handel composed the entire work over a few weeks in the summer of 1741. Charles Jennens was the librettist. The lyrics are drawn from several books of the Bible, especially Isaiah, The Psalms, Luke, and ICorinthians. I will take each in the order of the Oratorio.

The Symphony and Chorus of the Peabody Institute of Johns Hopkins University has generously made available their recording of Part I of the Messiah. I hope to find a similar source for Parts II and III.

If you have a high-speed connection - or enormous patience - you may download the overture here. Otherwise, you might retrieve your CD to listen along. Tomorrow we will begin with the text.