The Prophet as a Singer and Social Critic

(illustration: Steve Thomason)

Prophecy, a Slippery Concept

 I usually begin my Prophets' class with a warning that the term "prophet" is notoriously slippery. 

Nostradamus is a prophet as well as Al Mustafa, The Prophet (by Kahlil Gibran). Muhammad is also The Prophet and Iglesia ni Kristo's Felix Manalo is the prophet from the East, the third Elijah.

Our provincial superior of the SVD Philippine Central Province, Father Jerome Marquez, SVD, recently exhorted its members to be "prophets of hope" during this time of the pandemic.

Isaiah, the Singer, and Social Critic

When we come to the First Reading for this Sunday (10/3/2020), the prophet becomes a social critic as he belts out his Song of the Vineyard (Isaiah 5:1-7), the first protest song perhaps in the Bible.

He is Isaiah, the prophet in Jerusalem of the Eighth Century B.C.

The Song has a long title (by today's standards): "Let me now sing of my friend, my friend's song concerning his vineyard." 

Who is singing? Who is this friend (YADIDI in Hebrew or the PLANTITO in today's pandemic parlance) who owns the Vineyard?

The text is not clear. We will come to know them in the latter part of the Song. The Singer is the Prophet, the Friend is the LORD, and the Vineyard is ISRAEL (cf. 5:7).

The Friend does everything possible for his cherished Vineyard to bear good grapes. But it yielded wild grapes. What is he going to do then? 

The Singer/Prophet turns to his listeners and asks them to judge his Song (like in a Singing Contest).

Ironically, they find themselves being judged. 

It reminds us of the scene when prophet Nathan (in 2 Samuel 12) discloses the crime that David has done. The former tells a story about a rich man oppressing a poor fellow. David becomes involved in the story. He judges the rich man by condemning him to death. It's just a story, but David has just judged himself. 

See also the Parable of the Vineyard in  Matthew 21:33-43 (this Sunday's Gospel).

In a parodic word-play in Hebrew, the Song ends with a clearer reason for its harsh judgment:

Vayekav lemishpat (I expected justice)

Vehinneh mispak (Behold, bloodshed!)
Litsdaka (For righteousness)
Vehinneh tseakah (Behold, the cry of the oppressed!)

The Social Problems in Isaiah's Time

The Protest Song reflects the social condition in the Southern Kingdom of Judah where Isaiah practiced his prophetic ministry.

Judah’s ruling class is living and enjoying a good and secure life at the expense of the poor.  Isaiah calls them "Comrades of Thieves". 

ARROGANCE, CORRUPTION of the justice system, OPPRESSION of the weak members of the society are the common pastime of the day. Examples are:

• Your princes are rebels and comrades of thieves; Each one of them loves a bribe and looks for gifts. The fatherless they do not defend, the widow's plea does not reach them. (Isa 1:23 NAB)
• The Lord enters into judgment with the people's elders and princes: You, you who have devoured the vineyard; the loot wrested from the poor is in your houses. What do you mean by crushing my people, and grinding down the faces of the poor? says the Lord, the GOD of hosts.  The LORD said: Because the daughters of Zion are haughty, and walk with necks outstretched, Ogling and mincing as they go, their anklets tinkling with every step, (Isa 3:14-16 NAB)
• Ah! Those who enact unjust statutes, who write oppressive decrees, Depriving the needy of judgment, robbing my people's poor of justice, Making widows their plunder, and orphans their prey! What will you do on the day of punishment, when the storm comes from afar? To whom will you flee for help? Where will you leave your wealth, Lest it sink beneath the captive or fall beneath the slain? For all this, his wrath is not turned back, his hand is still outstretched! (Isa 10:1-4 NAB)

Thus we cannot blame the Prophet if, from a good singer, he turns to be a social critic, with audacity.