Psalms not in the Psalter
The 10 songs: Song 7 – The Song of Hannah
These are the 10 songs of Judaism. Among them, two are found in the Psalter, and one is the Song of Solomon or Song of Songs, which I plan to delve into separately. It’s also important to note that the last song, the Song of the Messiah, according to Jewish custom, has never been sung, as it is reserved for when the Messiah is present.
This is an occasional series. I will add to the links as each song is blogged.
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The story of the book of Judges is a disaster. A generalisation: The Israelites keep forgetting God, and other tribes take over, abusing the Israelites they have conquered. So God raises up Judges, Israelite prophet-warriors who save the day. Then the Israelites forget God again, and the whole thing repeats. After the last of the Judges in that book, Samson, things work out well for a time, but it all ends very badly.
It’s a bit like dunking digestive biscuits in your tea. They are great for dunking for a while, but you are enjoying the biscuit’s sponge-like qualities, so the next time you dunk it longer and deeper. Disaster! The whole thing disintegrates, and you are left with a sogginess at the bottom of the cup; both biscuit and tea are ruined. It would be better to use a chocolate digestive. I prefer the plain chocolate ones as the bitterness of the chocolate is a pleasant contrast to the sweetness of the biscuit. I say tea, because I am a bit of a cofficionado. I would never dream of running a coffee by dunking anything in it.
And Hannah prayed and said,
“My heart exults in the Lord;
1 Samuel 2:1-10
my strength is exalted in the Lord.
My mouth derides my enemies,
because I rejoice in your salvation.
2 “There is none holy like the Lord;
there is none besides you;
there is no rock like our God.
3 Talk no more so very proudly,
let not arrogance come from your mouth;
for the Lord is a God of knowledge,
and by him actions are weighed.
4 The bows of the mighty are broken,
but the feeble bind on strength.
5 Those who were full have hired themselves out for bread,
but those who were hungry have ceased to hunger.
The barren has borne seven,
but she who has many children is forlorn.
6 The Lord kills and brings to life;
he brings down to Sheol and raises up.
7 The Lord makes poor and makes rich;
he brings low and he exalts.
8 He raises up the poor from the dust;
he lifts the needy from the ash heap
to make them sit with princes
and inherit a seat of honour.
For the pillars of the earth are the Lord’s,
and on them he has set the world.
9 “He will guard the feet of his faithful ones,
but the wicked shall be cut off in darkness,
for not by might shall a man prevail.
10 The adversaries of the Lord shall be broken to pieces;
against them he will thunder in heaven.
The Lord will judge the ends of the earth;
he will give strength to his king
and exalt the power of his anointed.”
God’s use of Judges to guide the Israelites didn’t conclude with the book of Judges—it was a continuing journey of divine leadership. Eli, the dedicated priest, had served as a Judge, and now his sons were stepping into roles of responsibility. While there were challenges, such as the reality that God had not appointed Eli’s sons as Judges, and that God was seeking individual leaders rather than dynastic successors. Additionally, even though Eli’s sons were part of the priestly lineage, they were negligent in their duties.
Unlike in the book of Judges, when the Israelites were being abused by the tribes, now the situation is worse—they are being abused by their own leaders.
Whoever wrote Psalm 113, a song to be sung before the Passover meal, directly quoted from verse 8 here:
He raises up the poor from the dust;
he lifts the needy from the ash heap
to make them sit with princes
and inherit a seat of honour.A song of an individual, Hannah, has become one of the main songs of the community, both in the songs for the Passover and in the 10 songs.
There is a poignant similarity here, this time found in the New Testament. The song of Mary in Luke 1:46-55, lovingly referred to in the West by its Latin name, Magnificat, beautifully expresses the powerful message of the humble being uplifted while the rich are sent away, resonating with those who seek hope and justice.
On similar lines, Paul wrote this to Timothy in 1 Timothy 6:9 “But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction.”
The Rich Young Ruler approaches Jesus with hope, yet when he is asked to give up all he possesses and follow Him, he leaves feeling a deep sadness. This moment reflects the profound struggle many face: the challenge of letting go of material wealth, which often holds such significant value in our lives, even when faced with the transformative invitation to walk in faith.
So God hates rich people, then? No, not at all. God loves rich people. That is so important I’ll say it again in a large font:
God loves rich people.
God loves everyone deeply, and while He holds us responsible for how we utilise our blessings, He also understands the complexities of our lives. One remarkable example is the 7th Earl of Shaftesbury, Anthony Ashley-Cooper, a compassionate philanthropist and social reformer who devoted himself to uplifting the lives of the poor and marginalised, especially during the challenging Victorian era. Although he didn’t directly build homes, his tireless advocacy for legislation and reforms significantly improved housing conditions for the working class. He played an instrumental role in the Common Lodging Houses Act of 1851, which sought to regulate and enhance the living conditions of lodging houses for those in need. It’s important to note that he didn’t give away everything or live in poverty himself; rather, he chose to use his wealth and influence for the greater good. This act of selflessness truly embodies the spirit of Christ.
The 10 songs:
Making an ass of myself 