Prophecy, the People, & Power

by Jason A. O’Rourke, D.Min.

Prophecy is inherently tied to social, cultural, and political dynamics. The act of prophesying—delivering divine truth, critique, and hope—is deeply influenced by the prophet’s social context, particularly their position within systems of power and privilege. This discussion explores the nuanced roles of prophets in relation to their conquerors, their own people, and the larger systems of oppression, integrating distinctions between conquered prophets, privileged prophets, and relational prophets.

The Role of Conquered Prophets

In the biblical tradition, conquered peoples rarely prophesied directly to their conquerors. While individual prophets may have achieved positions of influence within foreign empires, their prophetic engagement with those in power was almost always reactive, initiated by the rulers themselves rather than the prophets. This reflects a fundamental truth about the dynamics of power: the conquered, no matter how elevated their status, remain constrained by their subjugation. They lack the social capital to speak freely and confrontationally to their oppressors.

Examples of Conquered Prophets

1. Daniel: Although Daniel was a high-ranking official in Babylon and Persia, his prophetic voice was always sought by the kings. He interpreted Nebuchadnezzar’s and Belshazzar’s dreams only when invited to do so. At no point did Daniel initiate confrontation or critique of the empire on his own. His position as a conquered individual, though privileged within the court, limited his autonomy.

2. Joseph: Similarly, Joseph rose to prominence in Egypt as Pharaoh’s trusted advisor, but his prophetic insight was solicited rather than offered freely. Pharaoh called upon Joseph to interpret his dreams, and Joseph’s rise in the Egyptian hierarchy depended on his ability to fulfill the ruler’s requests rather than challenge the system.

3. Nehemiah: Nehemiah’s role as cupbearer to King Artaxerxes demonstrates the distinction between relational capital and social capital. While he had a close relationship with the king, his position was still one of dependence. Nehemiah carefully crafted his appeal to the king, relying on emotional resonance and personal sympathy rather than systemic critique. His strategy highlights the vulnerability of conquered individuals, even those with access to power.

These examples affirm that conquered prophets operated within the constraints of their subjugation. They did not have the freedom to confront their oppressors directly or initiate prophetic dialogue. Instead, their prophetic work often focused inward, addressing their own people with messages of hope, repentance, and divine justice.

Prophecy to One’s Own People

In contrast to conquered prophets, those who prophesied to their own communities were able to speak with authority and confrontational clarity. This dynamic reflects the principle that prophets are most effective when they address their own people, where shared cultural, spiritual, and moral foundations lend their words credibility and weight.

Examples of Prophecy to One’s Own People

1. Nathan: As a prophet within Israel, Nathan confronted King David about his sin with Bathsheba (2 Samuel 12). Nathan’s rebuke was rooted in their shared covenantal values and divine law, allowing him to hold David accountable from within their cultural and spiritual framework.

2. Jesus: Jesus’ critiques of the Pharisees and other religious leaders exemplify prophecy directed at one’s own people. His mission focused on calling Israel back to its covenantal identity; exposing the moral and spiritual failures of its leadership. His authority as a Jewish rabbi enabled Him to address internal issues of hypocrisy, injustice, and systemic corruption.

These examples underscore the importance of contextual prophecy. Prophets within their own communities can speak directly to internal issues, fostering repentance and renewal from within.

The Dynamics of Privileged and Relational Prophets

Prophets with privilege or relational capital within dominant systems occupy a unique position. While they may have access to power, their ability to confront systemic oppression depends on their relationship to the structures of power and the strategies they employ.

Privileged Prophets

Privileged prophets are those who possess social capital—the systemic privilege and authority that allows them to speak freely and confrontationally to their peers. Their responsibility lies in leveraging this privilege to critique systems of injustice and advocate for change.

• Example: Nathan: Nathan’s position as a prophet in Israel afforded him the social capital to confront King David without fear of dismissal or retribution. His critique was rooted in their shared values, enabling him to hold David accountable from within their cultural framework.

Relational Prophets

Relational prophets, on the other hand, rely on personal relationships to navigate systems of power. Their influence is based on emotional appeal and trust rather than systemic authority.

• Example: Nehemiah: Nehemiah’s appeal to Artaxerxes demonstrates the strategic use of relational capital. As a trusted servant, Nehemiah leveraged his relationship with the king to secure resources for Jerusalem’s reconstruction. His approach was carefully crafted to appeal to the king’s empathy, highlighting the limitations of his position as a conquered individual.

The Conquered Prophetic Voice

While conquered prophets lacked the freedom to prophesy directly to their oppressors, their prophetic voice remained vital within their own communities. Their messages often focused on the following:

1. Sustaining Hope - Conquered prophets reassured their people of God’s presence and promises, offering hope in the face of oppression.

2. Divine Judgment - They declared God’s justice against their oppressors, affirming that liberation would come through divine intervention.

3. Community Renewal - Conquered prophets called their people to repentance; emphasizing the need for spiritual and moral renewal within the community.

This inward focus reflects the anthropological reality that oppressed peoples articulate prophecy through the lens of survival, resistance, and hope. Their words resonate deeply within their communities, preserving identity and fostering resilience.

The Responsibility of Privileged Prophets

It is the responsibility of those with privilege and moral conscience to prophesy to their own people. Privileged individuals possess the social capital to speak confrontationally within dominant systems, challenging oppression and advocating for justice.

This principle is evident in the biblical tradition:

• Nathan to David: Nathan’s privilege as an insider in David’s court enabled him to confront the king directly.

• Jesus to the Pharisees: Jesus’ critiques of the Pharisees called Israel’s religious leaders to account, addressing systemic failures within His own community.

Privileged prophets bear a unique burden: to leverage their status for the sake of justice, using their voice to hold their peers accountable to ethical and spiritual standards.

Conclusion: Prophetic Responsibility Across Contexts

The interplay between conquered, privileged, and relational prophets reveals the complexities of prophetic responsibility. While conquered prophets focus on sustaining their own people, privileged prophets are called to confront their peers directly. Relational prophets navigate systems of power through strategic appeals, balancing loyalty to their people with the constraints of their position.

This framework underscores the ethical imperative of prophetic witness; to stand where God has placed you—whether among the oppressed or the privileged—and to speak the truth that leads to liberation, justice, and reconciliation. The prophetic voice, shaped by its social context, remains a powerful force for transformation; calling all people to accountability and hope in the face of oppression.

Those who are part of the conquered people and culture, who do not prophetically speak to their people of repentance and divine liberation, also betray the gospel.

Those who are part of the conquering people and culture, who do not prophetically speak to their people of repentance and divine judgment, betray the gospel.

Dr. Jason A. O’Rourke serves as a Hospice & Bereavement Chaplain for CommonSpirit Health in Denver, Colorado.