Those experiencing rejection because of their sociopolitical identities can know that God does not condone discrimination, that God’s promises are a proclamation of reversal.

The unity embodied in this psalm is idealistic, imaginative, and radical, embodying fluidity. It disrupts the exclusivist notion of nationalism common in its contemporary literature and embraces unity, which is symbolized as inherently good and pleasant.

Jezebel embraces her gods just as Elijah does. When the prophets of her gods are mocked and killed in a most disrespectful way, Jezebel is angered. In the face of death, she remains fearless. Her fearlessness combined with her reverence to her gods in a foreign land makes her an example for contemporary women. 

YHWH invites the people of Judah and Jerusalem to revolt against self-centered government, changing their allegiance from the Persian emperor to YHWH, who is the Lord, the messenger, and the message.

Unlike the other covenants of the Hebrew Bible, Jeremiah’s new covenant does not focus on intermediaries, or written tablets, or monarchy, or temple, but on the divine self.

The Magnificat is a song that disrupts both gender and hierarchical spaces. It is a song of anticipation and a song of realization. And as we meditate on this song during advent, we meditate on the nature of advent that is both a time of anticipation and realization. Advent is an ambiguous space that invites us to anticipate and realize the erasure of differences here and now.

Song of Solomon 2:8-13 invites us to listen to the voices that are subjugated by systems of sexism, racism, xenophobia, bigotry, and the like. When love is forbidden, streets will be crowded, when love is forbidden, widows will be broken, when love is forbidden, resilience is inevitable.