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1 Samuel 1:9-11, 19-20; 2:1-10 & Luke 1:46-55
The books of Samuel tell the story of radical transformation that occurred in the life of Israel as that people moved from living together as a religious association of tribes to a centralized state with a monarch. Samuel is the main character, the prophet who finds and ordains the monarchs and exists as a prophetic counter-voice to their whims and fancies, pushing them to inclusive justice and God-centered authority. Curiously it’s the story of the people wanting a king, to be like all the other peoples of the near east; while God calls them to be different, unique, but acquiesces to their desires, giving them all of what comes with a king – good and bad.
Today’s selection tells of the origins of Samuel, born to Hannah the second of two wives, who although the favorite of her husband (Elkanah), is looked down upon by her sister-wife (Peninnah) and society, because she is barren: less than a full woman in the cultural perspective. The song or prayer of Hannah, her expression of gratitude to God for answering her prayer is a majestic poem, highlighting Hebrew thought and theology. It’s strongly echoed elsewhere in the Bible specifically by David in 2 Samuel 22; the poet in Psalm 113 and the Magnificat of Mary in Luke 1:46-55.
Luke, tells his gospel version of the life of Jesus for Greek-speaking people, who were primarily Gentile, or non-Jewish. Luke and Matthew are the only gospel to really tell the birth story of Jesus, highlighting different aspects. Curiously Luke is the only gospel to consistently focus on the group of women who traveled with and supported Jesus, presenting them as actors and participants in the gospel. And only Luke records this prayer song of Mary we read today.
The story of Hannah begins with her weeping in 1:7; and ends here with her singing a prayer of amazing theological development. It is her joy, but Yahweh’s power. The incredible change of Hannah’s status through this answer to prayer demonstrates the unique, transformative sovereignty of Yahweh who has no equal. Her prayer invokes the full spectrum of existence from war, food and children to life and death. Yahweh acts in a way as to birth justice, transforming the wrong into the right, lowering and raising in a way often foreign to our human notions of power, privilege and purpose. At the heart of Hebrew poetry (especially here) is Parallelism: a balanced repetition that repeats with a synonym, or contrasts (antithetical parallelism).
This prayer of Hannah’s is strikingly similar if not identical in theme, theology, the poetic use of parallelism, and in vocabulary with Psalm 113 and the song of Mary (known as the Magnificat) in Luke 1:46-55. They are poems pregnant with the possibility of God’s saving action and the divine purpose to turn the upside down world right-side up. They are “spoken” in anticipation of children to come, who will be a great judge and the messiah; yet they could be spoken by any mother (or father) at any time of any child-to-come. They point to the affirmation in our shared faith that our story is part of God’s unfolding story of creation, redemption, resurrection and justice in the universe.
Questions for Examen & Contemplation
These scriptures show two sides of leadership; that which relies on power, and that which relies on faithfulness. Yet even faithful leadership results in flawed and fateful decisions. Faithfulness doesn’t lead to cultural or national victory, only the voice of God challenging us to even harder effort ti be faithful witnesses to God’s power.
The blessings of these texts is: one: that is through women, the least powerful segment of the stories, that redemption comes… Second, that God is moving in our world, and our desire is to be able to see the mighty acts of God, in the very hardest circumstances: the poor, the powerless, the sick, the elderly….and of course, in women, through whom God seems to always enact his will…