It’s time for the church to rediscover her prophetic voice; here’s what that might look like
Image: Jeremiah speaking truth to power
There’s a phrase I’ve often heard bandied about in conversations about how the church should engage the world; it’s often said that there’s a place to speak to the world with a ‘prophetic voice’ as though this is somehow different from all other forms of speech to the world. Usually there’s some sort of sense that a prophetic voice is one that speaks judgment to people outside God’s people, particularly for immorality and by immorality what we mean is often ‘judgment for not keeping the Old Testament law’…
I think a prophetic voice is vital; and rediscovering it, especially now, is essential. We’ve lost our way when it comes to our interaction with governments or with worldly power (especially political power) in general. That’s never been clearer than in the last few weeks as prominent Christian leader after prominent Christian leader bent the knee to the new emperor of the United States of America (it does feel a little bit like Trump’s campaign represented a call for the death of the Republic and the beginning of an Empire). White ‘evangelical’ Christians played a significant role in the election of Trump; not just as a rejection of Hillary Clinton, but because he promised us the baubles of ‘conservative Supreme Court Justices’ and something that looked like a return to Christendom, where we’d have some sort of seat at the table of power. He didn’t just ‘court’ the ‘Christian’ vote; he seduced it; and because the Christian Right is now in bed with power, with a particularly abusive, narcissistic, dictatorial form of power, it’s going to be mighty hard for us to speak truth to it, or not be suckered in by the endless promise of turkish delight and hot chocolate (to borrow from that classic scene in The Lion, The Witch, and The Wardrobe). This has rightly distressed many from the evangelical camp in the United States, but also globally, nothing undermines a message quicker than destroying the integrity of the messenger… and the speed with which the church undressed itself and popped into bed for a cuddle with someone who embodies and celebrates everything we’re told to avoid simply because we were promised the reward of worldly power has taken our dignity and integrity along with our chastity.
At the moment it feels like the church is the reverse Hosea. Hosea is the Old Testament prophet whose forgiveness of his serially unfaithful wife was a picture of God’s faithful love for Israel. If we keep jumping in to bed with worldly power because of what it promises to deliver us we tell a story with our lives that is counter to the story of God’s power and faithfulness being found in the Cross of Jesus.
We need to rediscover the prophetic voice.
We desperately need to both live and speak prophetically in a way that demonstrates and articulates an alternative understanding of power and empire because we follow an alternative king.
Speaking prophetically requires us to rediscover an understanding of what prophecy is; and of the ‘prophetic message’ we’re called to speak to our world… we need to rediscover who and what the church actually is; that we’re people of an alternative kingdom bowing the knee to an alternative emperor.
Prophets in the Old Testament seem to follow certain patterns; whether its Samuel speaking to Saul and David, Nathan speaking to David, Elijah and Elisha speaking to different kings, Jonah speaking to the King of Nineveh (and I think Jonah is at least in part a parabolic representation of how Israel is meant to speak to the nations around her, just like all the prophets are a picture of ‘ideal Israel’), Daniel before Nebuchadnezzar, or Isaiah, Jeremiah, Ezekiel, Micah, Malachi, Obadiah, Amos, Joel, Hosea, Nahum, Habbakuk, Zephaniah, Zechariah in their prophetic ministry or writings pre- and post- exile… They are called by God to speak the word of God to God’s people, and often also to the nations surrounding God’s people. Their messages contain elements of judgment, condemnation, mercy, hope, and a call to repentance. It’s a mistake to categorise the prophetic voice as a voice simply of judgment and condemnation. Prophets don’t just analyse the status quo and show how the people they’re speaking to have it wrong. Christian readers of the Old Testament prophets have a bit of bonus insight into the prophetic ministry of these figures whose lives and words are recorded in our Bible; because Jesus says:
“This is what I told you while I was still with you: Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms.” — Luke 24:44
You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me, yet you refuse to come to me to have life.” — John 5:39-40
“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” — Matthew 5:11
Somehow this idea from the start of the Sermon on The Mount points to this bit from the end of the same sermon, so that prophecy is somehow geared towards producing Godly behaviour in its hearers:
“So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets.” — Matthew 7:12
Prophecy doesn’t seem to die in the New Testament either; its ‘end’ or purpose might be caught up in the coming of Jesus, but somehow prophecy continues; it’s both assumed that it happens in our churches (and by our churches, see 1 Corinthians 14), and the book of Revelation itself has widely been understood as both apocalyptic and prophetic (there’s just a lot of questions about exactly where it points).
So here’s what I think we need to keep in mind if we’re going to take up the challenge of speaking prophetically as the church (both institutionally and as members of the body).
1. Know God’s word (hint: it’s Jesus)
“The word of the Lord [that] came to…” — Zechariah 1:1, Hosea 1:1, Joel 1:1, Zephaniah 1:1, Ezekiel 1:3, Jeremiah 1:4, Micah 1:1, Jonah 1:1
“This is what the Sovereign Lord says” — Amos 1:3 (and over and over again in Amos)
“The word of the Lord to Israel through Malachi” — Malachi 1:1
“The prophecy that Habakkuk the prophet received.” — Habakkuk 1:1
The prophet in the Old Testament speaks God’s word. They operate as a divine proxy making proclamations from God to people in God’s world about how they are living. They speak words that are inspired and their authority is recognised by God’s people in this way. A prophet is inspired by God and speaks God’s word; his revelation; to the world. They are obviously very engaged with what is happening in the world they speak to and bring some sort of timely message, but if the telos of prophecy is Jesus, then there’s a timelessness to that engaged proclamation too, and a fitting in with God’s Jesus-centered plans for the world.
It would be, at least according to the Bible, a mistake to think that this word [only] comes to someone by some special movement of the Spirit in a vision; it certainly comes by the Spirit’s work on the person or on the institution of the church, because any speech that comes from God is ‘breathed’ this way, but the Bible is pretty clear what God’s spirit-filled word ultimately looks like… What the substantial message of ‘prophecy’ must now involve:
“In the beginning was the Word, and the Word was with God, and the Word was God…The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.” — John 1:1, 14
“In the past God spoke to our ancestors through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe” — Hebrews 1:1-2
There’s been a temptation when others wield a ‘prophetic voice’ to think that it is about what is wrong with the world and the particular sins of people in a particular time; I think prophecy needs to be able to observe where our culture or people are departing from the sort of humanity and worship that God made us for; but the prophetic voice is not a voice that simply raises problems about the world, it is one that speaks of the solution to these problems, to the ultimate telos of the world and of our humanity. God’s word. The Spirit works in us to draw us to Jesus, point us to Jesus, and to conform us into the image of Jesus; so spirit filled words, prophetic words, are also words that point people to Jesus. This is true of the prophets prior to the arrival of Jesus, and true of prophecy now.
The word of God, the Bible, is also ‘spirit inspired’; and it contains the written words of many prophets; when Paul talks about prophecy in the context of the church he doesn’t limit it to the written word of God, but prophecy is limited by the written word of God. It won’t say anything counter to the Spirit inspired written word that points us to the Spirit giving living word (as an aside: there’s a cool relationship in terms of an understanding of the Trinity between God as ‘speaker,’ the Spirit as word-carrying ‘breath’ and the powerful ‘word’ too and we see this in Jesus life which is lived by the Spirit). One of the ways we test prophecy is by seeing how it lines up to the written word of God, and we understand the written word of God according to it’s God given purposes when we read it the way Jesus tells us to; as being about him.
Prophecy points to Jesus; but there is something about prophecy that arises in a particular time and context and is the application of God’s Word to life in God’s world; it calls us to turn to Jesus in the face of God’s nature and by confronting us with the consequences of our nature. This is true of the Old Testament prophets and their messages to both Israel and the nations; and it’s true of what Paul says of prophecy in 1 Corinthians 14, where it is for the “strengthening, encouraging and comfort” of believers (1 Cor 14:3), and moving unbelievers to worship God as “they are convicted of sin and are brought under judgment by all, as the secrets of their hearts are laid bare.” Prophecy within the church can be reactive, or spontaneous in some way as a response to what is happening, but should be weighed carefully and not be disordered, it seems from Paul’s argument that this means it both stands in line with what is taught about Jesus (including by the prophets), but also in what it produces in the life of the church “for God is not a God of disorder but of peace” (1 Corinthians 14:29-33)
Any prophetic voice that is not a proclamation of the word of God — Jesus — is not truly prophetic. Any use of the Old Testament word not caught up in its telos is giving a hollow picture of God; if your prophecy — your presentation of God’s word to the world — could equally be Jewish or Islamic — then it isn’t actually Christian prophecy, even if it observes some true things about the nature of God and the world.
In Revelation, when John wants to bow down before the messenger who brings him the vision he writes, the messenger says:
“At this I fell at his feet to worship him. But he said to me, “Don’t do that! I am a fellow servant with you and with your brothers and sisters who hold to the testimony of Jesus. Worship God! For it is the Spirit of prophecy who bears testimony to Jesus.”
The prophetic voice is about Jesus. It’s speaking the message of the kingdom of Jesus to the world and calling people to turn to him from the life people are leading apart from him. It’s not just a call to live a particular way in accord with God’s design; but a call to discover God’s design for humanity in the person and rule of Jesus.
2. Know where the world is; and where it is going (and who people are, and where they’re going)
Prophecy both in the Old Testament and the New doesn’t just point people to Jesus; but it describes their existence in the world in a way that creates a need to be pointed to Jesus in the lives of the hearer. Prophecy is in the 1 Corinthians 14 sense, and throughout the Old Testament, a call to turn from false worship to true worship. It’s a call from idolatry and its fruits to a new way of life. But it isn’t enough simply to observe the idols of a culture and speak against them… nor is it a call to a new way of life without dealing with the idols…. nor is it simply pointing people to the character of God and his judgment…
Prophecy as I think it works consistently throughout the Old Testament, and in the New involves:
- Knowing who God is via his word — that he is the source of truth and justice; and that he hates sin, especially the worship of false Gods.
- Knowing what the idols of a people are and what it is about their nature (individually and culturally) that pulls people away from truth (whether it’s the nations, or the lure of the nations for God’s people.
- Knowing that idols are destructive — that they are folly, but also that they have a sort of power to kill you in the opposite way to God’s power to bring life.
- Replacing those idols with knowledge of the true God by living and speaking an alternative way of life that addresses and redirects the part of our humanity that pulls us to idols. The prophets often don’t simply speak to act, they act in a way that speaks (eg Hosea and his marriage, Ezekiel and his weird ‘scroll diet,’ Jonah’s story as an enacted condemnation of Israel and picture of why they’re in exile and what’s wrong with their hearts).
- Often this replacement happens in a sort of ‘head to head’ battle with powerful voices from the culture the prophet is addressing; whether it is addressed to the king of God’s people to call them back to God in the face of judgment (ie Samuel and Saul, David and Nathan), or to foreign powers (whether it’s Elijah and the prophets of Baal or Jonah and the King of Nineveh, or other prophet v prophet smackdowns that accompany the rise and fall of kings of Israel or the nations in 1-2 Kings).
It’s a call to the destruction of idols and their total replacement by God; the God we see revealed in Jesus. Too often our modern prophetic voices have only gone down one of these paths. We’ve spoken of the problem of immorality without identifying the idols behind it, we’ve called people to morality without calling them to Jesus… sometimes this is because we’ve identified the prophetic voice of Old Testament prophets as the voices to imitate and missed that they were speaking to Israel, but also missed that the telos of their words, their ‘end’, according to Jesus, is Jesus himself, and that fruitful living flows from the Spirit; it doesn’t lead people to the Spirit.
Interestingly, if this framework is right (and it is a bit of a simplification); it’s also what Paul does in Athens when he engages with the idolatry at the cultural/religious heart of the Roman Empire before he heads off to try to get the Gospel to Caesar, governor by governor, king by king, trial by trial.
3. Speak truth about God’s word and God’s world to God’s people (take the Gospel to the Church)
The Lord warned Israel and Judah through all his prophets and seers: “Turn from your evil ways. Observe my commands and decrees, in accordance with the entire Law that I commanded your ancestors to obey and that I delivered to you through my servants the prophets.”
But they would not listen and were as stiff-necked as their ancestors, who did not trust in the Lord their God. They rejected his decrees and the covenant he had made with their ancestors and the statutes he had warned them to keep. They followed worthless idols and themselves became worthless. They imitated the nations around them although the Lord had ordered them, “Do not do as they do.” — 2 Kings 17:13-15
Often when we talk about needing to speak in the prophetic voice what we have in mind is speaking to cultural and political power brokers… but the Bible seems to suggest the prophets had a pretty big role to play in speaking truth to God’s people, and there’s a sense that if God’s people follow the words of the prophet they actually become an enacted example of the prophetic voice to and for the nations and worldly powers to see. A prophetic voice calls God’s people to be different to the world around us; rather than imitating them, and calls us from imitations of worldly power (that’s kind of the point of prophetic interactions with Saul and Solomon, and all the other kings… a call to stop being kings like the kings of the nations and relying on worldly power).
When it comes to the church, and to prophecy pointing to Jesus as God’s king, in response to particular and timely observations about life in the world we live in… this is what Paul says prophecy is, and what it is for:
Follow the way of love and eagerly desire gifts of the Spirit, especially prophecy. For anyone who speaks in a tongue does not speak to people but to God. Indeed, no one understands them; they utter mysteries by the Spirit. But the one who prophesies speaks to people for their strengthening, encouraging and comfort. Anyone who speaks in a tongue edifies themselves, but the one who prophesies edifies the church. I would like every one of you to speak in tongues, but I would rather have you prophesy. The one who prophesies is greater than the one who speaks in tongues, unless someone interprets, so that the church may be edified. — 1 Corinthians 14:1-5
In the context of the early church prophecy was to encourage people to be part of a kingdom that was not Rome, to not bow the knee to Caesar (especially when Caesar was using his power against the church), or think that the solution to Caesar’s reign was to be like Caesar against Caesar, or to be like Caesar for their own sake. This is how I think Revelation functions as prophecy; it speaks truth about worldly empires — calling them beastly extensions of Satan’s campaign against Jesus who are ultimately defeated, and in doing so it calls the church not to give in to, or get into bed with, worldly power (with the Pharisees and the crucifixion of Jesus by the agents of the ‘synagogue of Satan’ in Jerusalem-as-proxy-of-Rome as a powerful counter-example of this).
A modern prophetic voice must tell the church the truth about real power (Jesus); and the truth about worldly power, for its strengthening, encouragement, comfort and edification. We must tell people that worldly power very, very, rarely lines up with real power (though it can) and though God appoints and works through worldly powers often in the Bible this is as a means of judgment or to achieve his demonstration of real power as being the opposite of self-serving, Satan-following, empire building (eg Pharaoh, Cyrus, Nebuchadnezzar, Caesar). We must see worldly power as what it is; when power is used for anything but the service of God as an outworking of the love of our neighbours as ourself, and the love of God, following the Word of God in a way that ‘sums up the words of the law and the prophets’ and so treats people as we would have them treat us (Matt 7:12), it is beastly and idolatrous; so we shouldn’t be jumping in to bed with it, even when it promises us delicious fruit that is pleasing to the eye (like the temptation of Adam and Eve by Satan in Genesis 3), or life itself, or some semblance of control of the world around us (like the temptation of Jesus by Satan in Matthew 4:8-11). Let’s call what the church has done with Trump what it is… giving in to temptation to have a bit of worldly power… it’s a fall. It’s sin. We need to repent; and we need prophetic voices who call us to do that before we even try to speak to the world.
4. Speak truth to power (take the Gospel to Rome); and truth about worldly power from a position apart from the seat of power
Prophets don’t just speak to God’s kings in the Old Testament. They call all sorts of foreign powers to repent; God’s design for humanity wasn’t simply for Israel, Israel was meant to model it in a way that brought blessing to the nations and the nations to the Temple; but the way to bring the nations to God in ancient times was not convert by convert, but from the top down. Religion was corporate, and cultic, and national — often the kings, or past kings, were not just ‘images of god’ or representatives of a nation’s gods, but gods themselves (Rome did this on steroids with the Imperial Cult where the Caesars, dead and alive, were worshipped, but what they did wasn’t new). When a prophet called a king to repent they were calling a whole nation to worship God. Perhaps the best example of this is in Nineveh; but it also explains Paul’s mission to the heart of the empire (and why it matters that members of Caesar’s household are following Jesus and he mentions that in Philippians); and it explains what happens with Constantine a few hundred years later.
One thing our modern prophetic voices get right is that they feel called to speak the truth to power; where we misfire, or have tended to, is that we tend to think the solution to the problems we identify is the right application of worldly power to moral issues; so changed laws… where the Gospel requires changed hearts. Our message shouldn’t be confused with worldly power — like lobbying on the basis of votes, or a pursuit of seats at the tables of power — when we speak with a prophetic voice (as individuals or ‘institutionally’ as prophets within the people of God like in 1 Corinthians 14) we must be detached enough from the table of power to be its conscience and to call it to something different; this doesn’t mean that Christians shouldn’t hold positions in government; but it does seem to speak against the way the religious right operates globally in that it both wants to wield power as a proxy arm of the government (so we see political endorsements from pulpits), and it wants to coerce the government to act not simply based on what governors believe is right for their people, but on what we tell them is right for securing and holding on to power. Christians who are in government — like Erastus in the city of Corinth (Romans 16) have to operate as ‘the sword’ according to their convictions, as members of the church but not seen to be acting totally as the church; or we’ve lost the vital separation between the functions of church and state and suddenly have the church sending us to war or executing people… if you’re occupying a position in the government it makes the prophetic voice very difficult for you; you’re then David, not Nathan. And too often our prophetic voices seem to want to be David, or to be so close to David, as proxies of his reign, that we can no longer be Nathan.
5. Publicly call people to repent (ie to turn to Jesus); but don’t coerce them
Return, Israel, to the Lord your God.
Your sins have been your downfall!
Take words with you
and return to the Lord.
Say to him:
“Forgive all our sins
and receive us graciously,
that we may offer the fruit of our lips — Hosea 1:1-2
Prophets definitely called people to repent. That’s caught up in the prophetic voice both as it is directed to the church and the world. At the moment it feels like our prophetic voices want to force people to act repentant via the wielding of power in a democracy; and it also feels like we’ve misunderstood repentance as being more about turning away from immorality than about turning to God. Neither the Old Testament or New Testament prophets do this; they don’t come to a place and say ‘stop being immoral’ but rather ‘return to God and so stop being immoral.’
Trying to change laws to suit us or to make idolatry difficult is an interesting approach to loving our neighbours; harm minimisation in itself is not a bad thing, and helping people see the potential harm of particular courses of action is a loving thing to do; it just doesn’t seem to be what a prophetic voice does. And if our voice is limited to identifying and stopping harm, all we’re offering is bandaid solutions, or the treating of symptoms rather than addressing the cause, and I’m not sure a doctor who does that is really loving a patient, they’re just starting early palliative care. We’re called to offer more than palliative care to our neighbours; we’re called to bring them the words of eternal life. To bring them Jesus. Identifying the harm of idolatry is part of the prophetic voice; but it’s not all of it; and the prophetic voice outside the people of the kingdom is not a call to obey God in the small stuff, but a call to turn to a life pursuing whole-hearted obedience. A prophetic voice within the church does seem more particularly geared to calling people to act as the people we now are. But if we don’t make the distinction based on who we’re speaking to and how they see God and the world, we’re not being prophetic.
6. Offer an alternative vision of life in the world — of a different kingdom — as living (and dying) examples who do not fear
“But the one who prophesies speaks to people for their strengthening, encouraging and comfort.” — 1 Corinthians 14:3
There’s a great deal of anxiety in what passes for prophetic voices these days — whether it’s about the rise of the left and their influence on how the world sees marriage, gender, and other things we see as tied to God’s vision for human flourishing… not to mention how much they seem to want to destroy religious freedom and rewrite religion to be some sort of neutered servant of the state, or now about the rise of the hard right and their co-opting of the church for political ends… Prophetic voices should call us not to fear because God is in control; this isn’t to suggest that worldly powers don’t cause real suffering; a prophetic voice will call us to step into the suffering as agents of the kingdom of God and its peace; the kingdom of God is a kingdom oriented towards fighting against the curse of sin and death, and a prophetic voice should bring strength, encouragement and comfort precisely because life in the world is often not good; because their is pain and suffering (and because this pain an suffering is inevitably tied up with the wrong application of human power). A prophetic voice should lead people out of fear — both of man, and God’s judgment, by leading people to Jesus. But this can not be a trite platitude, or a Facebook status; it has to be a thing we are living towards; the prophetic voice always came from an exemplary prophetic life (except with Jonah, but that was the point, Jonah was a jerk, Jonah was a picture of why Israel was tossed into exile — the belly of the whale — the verb used to describe Jonah being hurled into the water and so the whale is the word the prophets use to describe Israel being hurled into exile; it comes after Jonah has attempted to refuse God’s call to speak with the prophetic voice to the nations). Prophets often lamented the state of the world even while understanding that this is a result not just of our sin; but God’s judgment.
How long, Lord, must I call for help,
but you do not listen?
Or cry out to you, “Violence!”
but you do not save?
Why do you make me look at injustice?
Why do you tolerate wrongdoing?
Destruction and violence are before me;
there is strife, and conflict abounds.
Therefore the law is paralyzed,
and justice never prevails.
The wicked hem in the righteous,
so that justice is perverted. — Habakkuk 1:2-4
But these voices do also call us back to God in carrying his answers; and we do see the answer to suffering and pain and injustice in this world in the life, death, resurrection and reign of Jesus; that’s not a call to stand back and point to this truth by words though though, but to step in to the suffering and use our voice to point to where the suffering ultimately ends as we fight against it in small ways.
A prophetic voice calls people to worship God, not idols or the people with worldly powers — those serving ‘the prince of this world,’ Satan. A prophetic voice calls us to Jesus as the true king and the foundation of true living and flourishing in God’s world. It does this in a way that engages with worldly power as we see it being abused in the here and now, both in the political realm but also in the lives of people.
In Revelation, in the midst of the craziness of dragons dying and flailing about, we see these two ‘lampstands’ (the churches from the start of the letter) described as two ‘faithful witnesses’ — they’re a picture of what a faithful and prophetic church looks like in the face of a ‘beastly’ worldly empire — worldly powers that are the anti-thesis of Jesus. This is, in part, what prophecy in this sort of world, serving our sort of king, will involve (and why we’d endure it)…
Now when they have finished their testimony, the beast that comes up from the Abyss will attack them, and overpower and kill them. Their bodies will lie in the public square of the great city—which is figuratively called Sodom and Egypt—where also their Lord was crucified. For three and a half days some from every people, tribe, language and nation will gaze on their bodies and refuse them burial. The inhabitants of the earth will gloat over them and will celebrate by sending each other gifts, because these two prophets had tormented those who live on the earth.
But after the three and a half days the breath of life from God entered them, and they stood on their feet, and terror struck those who saw them. Then they heard a loud voice from heaven saying to them, “Come up here.” And they went up to heaven in a cloud, while their enemies looked on. — Revelation 11:7-12
These witnesses don’t look like the sort of prophetic voice that cuddles up to, or wields, worldly power. But they do look like Jesus. Being a ‘prophetic voice’ will often involve being hated. Paul seems to speak of himself, and his partners in the Gospel, in prophetic terms (if the above understanding of prophecy holds water) in 2 Corinthians 2…
“But thanks be to God, who always leads us as captives in Christ’s triumphal procession and uses us to spread the aroma of the knowledge of him everywhere. For we are to God the pleasing aroma of Christ among those who are being saved and those who are perishing. To the one we are an aroma that brings death; to the other, an aroma that brings life. And who is equal to such a task? Unlike so many, we do not peddle the word of God for profit. On the contrary, in Christ we speak before God with sincerity, as those sent from God.” — 2 Corinthians 2:14-17
The Gospel is political. The prophetic voice is political. But sometimes it is political in creating an explicitly different sort of kingdom to the status quo. One thing a prophetic voice could, and perhaps, should do is seek to limit worldly power and our understanding of what emperors can take responsibility for; to help people see the limits of political power even now. Living and proclaiming an alternative kingdom might actually look like seeing solutions that are political in this kingdom sense, but not an earthly sense, for the destruction of life (whether its abortion or the treatment of refugees), we might see that there are solutions apart from who occupies positions of power or what the law says for tackling all sorts of dilemmas; a prophetic voice might be a voice that imagines and creates alternative political realities and establishments that don’t look like the wielding of worldly power, but look more like the kingdom — as they serve, strengthen, edify and comfort the church so that we don’t go running to Caesar, whether Roman, or orange, for scraps from his table, a quick tumble, and the promise of true love and a share of his power, but hold fast to Jesus, and so be prepared to lay down our lives for the sake of pointing people to real truth about the sort of human power that was wielded, in self interest, to reject God in the garden of Eden, and arrest Jesus and take him to death in the Garden of Gethsemane, and in doing so to point them to real life.
We need prophetic voices because when the church cuddles up with the sort of power that Satan cuddles up to we start to stink of death not life; and that will destroy us when we should be bringing life to a dying world.
We need prophetic voices because our leaders are human; and there is hope for them, and that they might do much good for our neighbours, if they hear the truth and have it shape them, so long as we are shaping our leaders, rather than being shaped by them.
We need prophetic voices because the world needs Jesus much more than it needs Trump, or any other powerful leader promising to make things great again.
We need prophetic voices because while Jesus is on his throne, and governments are appointed by God, sometimes they’re appointed as agents of God’s judgment and that causes pain and destruction to the neighbours we’re called to love; and when we stand idly by while that happens, the Old Testament prophets show us that’s a pretty quick path to facing God’s judgment ourselves.
We need prophetic voices because real hope is found in the politics of Jesus not in the politics of human emperors.