The Sunday News
Divinity Digest, Witness Dingani
Question: “Israel prophets acted as the voice of the voiceless”. Examine this view. To what extent do the Zimbabwean prophets act as the voice of the voiceless? (25)
COMMENT OVERVIEW
In order for one to execute this question you need to ask your self the following fundamental questions before attempting to answer whole question.
(a) What is a voice?
(b) What is being voiceless?
(c) Does this mean that Israel prophets were the voice?
(d) Do the Zimbabwean prophets partake in the same act?
NB: Which role of a prophet is this one? Because there is no role of prophet which is called acting as the voice of the voiceless!
This role can be fighting for social justice, interceding to mention but a few. The above fundamental questions will be fully hammered on the ongoing discussion.
ANSWERS
Moses was commissioned to free the Israelites which were heavily oppressed by King Pharaoh of Egypt. This is the reason why he went on to confront King Pharaoh, this is indicated in Exodus 5:1. In other words Moses in this case stood up and acted as the voice of the voiceless the “Israelites” who were in the hands of Pharaoh.
The confrontation of Ahab by Elijah over the Naboth’s vineyard is another example which can support the above statement. In simple terms Elijah fought for social justice, hence, acting as the voice for the voiceless for “Naboth”. The story is narrated in 1st Kings 21:17 where Elijah condemned Ahab for taking Naboth’s vineyard.
During the prosperous days of Israelites, injustice was prevailing in the society. For instance oppression of the poor by the rich, (Amos 2:6). Amos as a prophet stood up for the oppressed, the poor, therefore, this will lead one to suggest that Amos acted as the voice of the voiceless, the poor in Israel. This can be further supported by Amos 4:1, where we are told that the elite of Samaria where oppressing the poor. He even advocated for justice, this is recorded in Amos 5:24 (Credit would be given to Amos who fought for justice as he was trying to act as the voice of the oppressed).
King David during his reign, did some injustices over Uriah the husband of Bathsheba as he placed him in front of the war chariot and leading to the death of Uriah so as to take Bathsheba and to marry her. Nathan the prophet condemned the King for this act. This is evidenced by the use of parable in 2nd Samuel 12: 1. In other words this means that Nathan was now acting as the voice for voiceless (Uriah).
During the exodus event the Israelites had a tendency of complaining. As a result Yahweh responded by punishment. The fire abated everyone. Moses as a prophet prayed to God so that he might forgive them, as such, the fire stopped. Moses in this case can be regarded as a voice of the voiceless Israelites who had failed to pray for themselves. All this is supported in Numbers 11 verse 1.
Jeremiah the prophet of Judah is recorded on numerous occasions praying for the Judahites so that they may escape the coming destruction.This is evidenced by Jeremiah 7:16. In other words this means that Judahites had failed to pray for themselves until the prophet Jeremiah prayed on behalf of them. Therefore, this justify that Jeremiah acted as the voice of the voiceless.
NB: More examples can be added
ZIMBABWEAN CONTEXT
A number of Zimbabwean prophets act or have acted as a voice of the voiceless Zimbabweans, including the following prophets:
Makandiwa was involved in anti-sanction campaign in 2011. During this time Zimbabwe was under so many problems, sanctions being one of them. Hence, one will be given credit to suggest that Makandiwa acted as a voice for the voiceless Zimbabweans (the following link will help the reader to understand the campaign<http://www.zbc.co.zw/news-categories/top-stories/6931-anti-sanctions-campaign-programme-released>). All this indicates that Makandiwa acted as the voice of the voiceless.
The story of Magaya W “man of the cloth” when he advised the Zifa board to select players from the lower divisions might be new to some of us, but it is something which happened. This was even recorded by Yadah TV in 2014 as he advised the Zifa board to select the lower divisions (D2 & D3) in the soccer national team men’s squad. In other words Magaya acted as the voice for the voiceless for “lower division players” who had failed to complain for themselves.
During the colonisation of Zimbabwe Samuel Mutendi of ZCC, Johane Masowe, Ezekiel Guti criticised the oppression of the blacks by the whites. In other words this indicates that the Africans had failed to criticise the existing Smith government until the above named prophets partook in the act. Therefore, this indicates that the named prophets acted as the voice of the voiceless “Africans”.
The However part
One should understand that not all Zimbabwean prophets act or have acted as a voice of the voiceless, Zimbabwean prophets in some cases are silent while injustices are prevailing among people, for instance the media in 2015 recorded the issues of workers who worked more than 10 months without pay, this is unfair on its own but no single prophet has condemned such acts. Therefore, this will lead one to suggest that Zimbabwean prophets are acting as the “voiceless” instead of voice.
NB: There are so many examples which can be added.
QUESTION DEMANDS
— Examine and give the extent.
Witness Dingani is an author, columnist, youth coach, radio host, cricketer. He is the founder of a charity organisation Dingani Charity Organisation. In 2016 he was nominated as the most influential youthful figures in Zimbabwe and was voted number 8 out of 15 people by the Pan-Zimbabwe society. Questions by schools can be submitted through his mobile number +2363777896159 or Email address :
[email protected]. Readers can follow the Questions and Answers in the Sunday News every week.
