Mary’s famous prayer in Luke 1:46–55 (commonly called “the Magnificat,” from the Latin word for “magnify” or “exalt”) is remarkably similar to Hannah’s prayer in 1 Samuel 2:1–10. Both prayers have the same central theme: God’s salvation involves a great reversal in which the rich, mighty, arrogant, proud, and wicked are humbled and brought low, while the poor, weak, humble, weak, and needy are exalted and raised up. This is seen, for example, in the striking parallel between 1 Samuel 2:5 and Luke 1:35: “Those who were full have hired themselves out for bread, but those who were hungry have ceased to hunger”; “he has filled the hungry with good things, and the rich he has sent away empty.”
Perhaps Mary, a virgin woman who miraculously conceived when the Lord overshadowed her womb, intentionally modeled her prayer after that of Hannah, an infertile woman who miraculously conceived when the Lord opened her womb. As Hannah fully devoted Samuel to the Lord, Mary knew that her son Jesus fully belonged to God, and that like Samuel he would be used to help God’s people Israel.
Mary’s seed, Jesus Christ, is the ultimate “anointed” one and “king” of which Hannah spoke.
Mary’s Magnificat marks the fulfillment of Hannah’s prayer. Mary’s seed, Jesus Christ, is the ultimate “anointed” one and “king” of which Hannah spoke (1 Sam. 2:10). Jesus brings God’s upside-down kingdom in which the mighty are humbled and the weak are exalted: “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Mt. 5:3).
Rejoicing in the Holy, Saving God
Both prayers are prayers of praise. Hannah begins, “My heart exults in the Lord; my horn is exalted in the Lord” (1 Sam. 2:1). Mary begins, “My soul magnifies the Lord” (Lk. 1:46).
Hannah continues, “My mouth derides my enemies, because I rejoice in your salvation” (1 Sam. 2:1). Mary continues, “my spirit rejoices in God my Savior” (Lk. 1:47). Mary’s prayer is shorter and does not explicitly mention the derision of her enemies, but as Mary goes on, it is clear that when she speaks of rejoicing in God as Savior, it is because he has brought salvation from her enemies—that is, from the enemies of Israel, who are identified as “the proud,” “the mighty,” and “the rich.”
Both women praise God for his holiness. Hannah proclaims, “There is none holy like the Lord: for there is none besides you; there is no rock like our God” (1 Sam. 2:2). Mary says, “he who is mighty has done great things for me, and holy is his name.” Hannah uses the personal name of God (1 Sam. 2:2, “there is none holy like Yahweh”), which is is the “name” which Mary would have had in mind when she said, “holy is his name.” Hannah calls God a “rock,” while Mary calls him “mighty,” similar ideas which are united in places like Psalm 62:7: “my mighty rock, my refuge is God.”
The Mighty Humbled
Hannah then derides her enemies, praying as if speaking directly to them: “Talk no more so very proudly, let not arrogance come from your mouth” (1 Sam. 2:3). Mary likewise highlights the pride and arrogance of the enemies of Yahweh: “he has scattered the proud in the thoughts of their hearts” (Lk. 1:51). The coming of Christ guarantees that proud thoughts and plans will one day be thwarted forever.
The coming of Christ guarantees that proud thoughts and plans will one day be thwarted forever.
Hannah speaks in various ways of God’s enemies being humbled: “The bows of the mighty are broken” (1 Sam. 2:4); “Those who were full have hired themselves out for bread” (1 Sam. 2:5); “the Lord kills … he brings down to Sheol” (1 Sam. 2:6); “the Lord makes poor … he brings low” (1 Sam. 2:7); “the wicked shall be cut off in darkness, for not by might shall a man prevail. The adversaries of the Lord shall be broken to pieces; against them he will thunder in heaven” (1 Sam. 2:9–10). Mary likewise prays, “he has brought down the mighty from their thrones” (Lk. 1:52); “the rich he has sent away empty” (Lk. 1:53). Both Hannah and Mary explicitly refer to God’s victory over “the mighty,” and sending the rich away empty (Lk. 1:53) is just another way of saying that “the Lord makes poor” (1 Sam. 2:7) and causes the “full” to work for bread (1 Sam. 2:5).
The Weak Exalted
Hannah contrasts the humbling of the mighty with the exaltation of the weak: “the feeble bind on strength” (1 Sam. 2:4); “those who were hungry have ceased to hunger” (1 Sam. 2:5); “the Lord … brings to life … and raises up” (1 Sam. 2:6); “the Lord … makes rich … and he exalts. 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 honor” (1 Sam. 2:7–8). Mary likewise says, “he has … exalted those of humble estate; he has filled the hungry with good things” (Lk. 1:52–53). The coming of Christ guarantees that the enemies of God will be judged while the meek will inherit the earth and reign with him forever.
Both women see themselves as an example of this reversal. Hannah says, “The barren has borne seven, but she who has many children is forlorn” (1 Sam. 2:5). This is an allusion to how barren Hannah had been harassed by “her rival” (1 Sam. 1:6), Elkanah’s other wife Peninnah. Peninnah despised Hannah as Hagar despised her barren mistress Sarah (Gen. 16:14), but when the Lord looked on Hannah’s situation and granted her a child, Hannah was exalted. Mary, an unmarried woman of no social status, likewise prayed, “he has looked on the humble estate of his servant. For behold, from now on all generations will call me blessed” (Lk. 1:48).
The Messianic King
Hannah concludes, “The Lord will judge the ends of the earth; he will give strength to his king and exalt the horn of his anointed” (1 Sam. 2:10). While this verse may not seem to have any clear parallel in Mary’s Magnificat, it is perhaps the most important connection of all. This is the very first place in the entire Bible that someone speaks of God’s “anointed”—in Hebrew, mashiach, from which we get the word “Messiah” (or, in Greek, “Christ”). Hannah’s son Samuel would be the first to anoint a king for Israel, but this had not happened yet. Hannah’s prayer looks forward to God strengthening and exalting his anointed king and judging “the ends of the earth.” Yet neither Saul nor David nor any other king of Israel ever fulfilled this hope or brought about the great reversal which Hannah proclaimed.
Hannah’s words in 1 Samuel 2:10 are ultimately a prophecy of Jesus the Messiah.
Hannah’s words in 1 Samuel 2:10 are ultimately a prophecy of Jesus the Messiah, God’s anointed King, whom God has chosen to bring salvation to the world, and whom God has exalted as judge of the nations. It is at the announcement of his coming that Mary rejoices, “He has helped his servant Israel, in remembrance of his mercy, as he spoke to our fathers, to Abraham and to his offspring forever” (Lk. 1:54–55). Christ fulfills God’s covenant with David: “I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever” (2 Sam. 7:12–13).
Like Hannah and Mary, we have much to rejoice about, for Christ has come to bring down the mighty from their thrones and exalt the meek, humble, and poor in spirit—ordinary believers like you and me who trust in an extraordinary Savior.
And now let the weak say, “I am strong,”
Let the poor say, “I am rich,”
Because of what the Lord has done for us.
Give thanks with a grateful heart.
Give thanks to the Holy One.
Give thanks because He’s given
Jesus Christ His Son. (Give Thanks)
