Prophetic Rhetoric And Political Activism In Kenya: Lessons From Amos 5:10-15

Prophetic Rhetoric and Political Activism in Kenya: Lessons from Amos 5:10-15

Levis Mathu

St. Paul’s University, Limuru, Kenya

DOI: https://dx.doi.org/10.47772/IJRISS.2025.909000330

Received: 04 September 2025; Accepted: 12 September 2025; Published: 10 October 2025

ABSTRACT

This study examined how prophetic rhetoric in Amos 5:10–15 influences political activism in Kenya. While biblical texts are often acknowledged in shaping moral thought, less attention has been given to their direct role in mobilizing social movements and reform efforts. By focusing on the Amos tradition, this paper investigates how Kenyan leaders and activists draw on prophetic speech in contexts of corruption, inequality, and public protest. The research employed qualitative methods, combining close biblical exegesis with analysis of contemporary discourse. The findings suggest that Amos’s demand for justice at the gate continues to resonate in Kenya’s political life, providing both a moral vocabulary for critique and a theological framework for public engagement. The study seeks to contribute to biblical scholarship and African political theology by highlighting the enduring force of prophetic texts in shaping civic resistance and ethical imagination.

KEYWORDS: Amos, prophetic rhetoric, political activism, Kenya, social justice

INTRODUCTION

In Kenya’s political history, struggles for justice have often been voiced in explicitly biblical terms. From colonial resistance to calls for multi-party democracy in the 1990s, and even in current protests against corruption and state violence, the language of prophecy has repeatedly offered citizens a means of critique and hope (Gitari, 2017; Githiga, 2001). The book of Amos, with its sharp condemnation of injustice, has been especially influential. Amos’s charge that truth-tellers are hated “in the gate” (Amos 5:10) parallels the experience of many Kenyan activists who face harassment, imprisonment, or even death when confronting those in power (Oloo, 2019).

Church leaders such as Henry Okullu, Timothy Njoya, and David Gitari openly invoked biblical prophecy during the Moi regime, drawing on its imagery to name state violence and systemic corruption (Gitari, 2017; Gathogo, 2020). Their interventions provided a theological grammar that helped ordinary Kenyans make sense of injustice while also legitimizing demands for reform. In the present day, prophetic rhetoric remains a powerful tool in public life. Whether in sermons, policy debates, or grassroots campaigns, appeals to texts like Amos 5:10–15 continue to connect moral conviction with civic responsibility (Kinyanjui, 2021). This study explores how that rhetoric functions in the Kenyan context. By placing biblical exegesis of Amos 5:10–15 alongside contemporary political realities, it argues that prophecy provides not only critique but also a framework for imagining more just forms of governance.

As noted, political activism in Kenya has long been intertwined with religious rhetoric, particularly biblical prophetic messages that foreground justice, human rights, and socio-political accountability. During the 1980s and 1990s, for instance, church leaders such as Bishop Henry Okullu, Reverend Timothy Njoya, and Archbishop David Gitari publicly denounced the Moi regime’s authoritarianism, drawing heavily on biblical imagery to expose oppression, corruption, and state-sponsored violence (Gitari, 2017; Gathogo, 2020). Their prophetic interventions created a moral framework through which Kenyans could critique governance and envision an alternative political order. This entanglement between biblical prophecy and politics has continued into the twenty-first century, where Christian leaders and activists invoke biblical authority to demand transparency, resist ethnicized politics, and challenge police brutality (Kinyanjui, 2021).

The text of Amos 5:10–15 is especially pertinent to this discourse. Addressing eighth-century Israel during a period of material prosperity but moral decay, Amos condemned a society where “they hate the one who reproves in the gate, and they abhor the one who speaks the truth” (Amos 5:10). He denounced exploitative taxation (“you levy a tax on grain”), systemic corruption, and the perversion of justice that favored the wealthy elite at the expense of the marginalized (Wolff, 1977: 154–157). His rhetoric fused divine authority with socio-political critique, insisting that true piety must be expressed through the establishment of justice and righteousness in the land (Amos 5:24). Scholars of prophetic literature have long emphasized that Amos’s message was not limited to ritualistic religiosity but called for structural transformation of society (Barton, 1980; Carroll, 2002).

The relevance of Amos’s critique to contemporary Kenya is striking. Kenya’s postcolonial history has been marked by persistent patterns of corruption, inequality, and the silencing of dissenting voices (Oloo, 2019; Branch, 2011). Whistleblowers, journalists, and activists often face harassment, arrest, or assassination, echoing the lament of Amos about those who “reprove at the gate” being despised. The phenomenon of exploitative taxation and economic marginalization also resonates: while Kenya boasts impressive GDP growth, wealth is disproportionately concentrated among political elites, leaving millions in poverty (Murunga & Nasong’o, 2007). The structural injustices Amos railed against corruption, exploitation, and distortion of justice are not relics of ancient Israel but living realities in Kenya’s political economy.

The intersection between biblical rhetoric and political activism in Kenya requires careful scholarly attention for two reasons. First, it illuminates how religious texts are mobilized within specific historical and political contexts to challenge authority and construct moral legitimacy. Second, it reveals how prophetic traditions can inspire both ecclesial and grassroots resistance to injustice, serving as a reservoir of hope and courage for marginalized communities (Mbiti, 1975; Kavusa, 2018). The task, therefore, is not simply to read Amos as a historical text but to explore its hermeneutical appropriation within Kenya’s political theology.

This study explores how the prophetic rhetoric of Amos 5:10–15 informs political activism in Kenya. It examines how themes of justice, repentance, and accountability shape the ideologies and actions of political leaders, civil society organizations, and grassroots movements. By bringing into dialogue biblical exegesis and Kenyan socio-political realities, the study seeks to bridge theological reflection and political analysis. The central argument is that Amos’s prophetic critique provides not only a hermeneutical lens for interpreting Kenya’s governance failures but also a theological resource for inspiring social transformation and mobilizing resistance against injustice (Kinyanjui, 2021; Gathogo, 2020).

The contribution of this research lies in its interdisciplinary method. Biblical scholarship often confines Amos’s critique to its historical setting, while political studies of Kenya rarely consider the theological underpinnings of activism. This study insists that a conversation between the two disciplines yields new insights: Amos’s vision of justice as the foundation of communal well-being resonates with Kenyan calls for accountability, while Kenyan activism demonstrates the continuing performative power of prophetic rhetoric in shaping political action.

Research Objectives

This study is guided by the following objectives:

1. To examine the relevance of prophetic rhetoric in Amos 5:10–15 in shaping the discourse of political activism in Kenya, particularly in movements advocating for justice and accountability.
2. To analyze the influence of ethical themes in Amos 5:10–15, such as justice and righteousness, on the political ideologies and actions of Kenyan leaders and civil society organizations.
3. To investigate how the intersection of biblical prophetic rhetoric and Kenya’s socio-political challenges provides a platform for resistance against corruption, inequality, and injustice.
4. To conduct a critical exegesis of Amos 5:10–15 and explore how its theological and ethical vision can provide a framework for addressing governance challenges in Kenya, particularly corruption, inequality, and accountability.

Research Questions

This study seeks to answer the following questions:

1. How does the prophetic rhetoric in Amos 5:10–15 inform the political activism of Kenyan leaders, activists, and movements in the contemporary socio-political context?
2. What theological underpinnings in Amos 5:10–15 shape the ethical framework for political activism in Kenya?
3. In what ways can the prophetic critique in Amos 5:10–15 contribute to understanding resistance movements and social justice struggles in Kenya’s postcolonial political landscape?
4. How can an exegetical application of Amos 5:10–15 illuminate responses to Kenya’s governance challenges, particularly corruption, inequality, and political accountability?

LITERATURE REVIEW

The relationship between prophetic rhetoric in the Bible and political activism has garnered significant scholarly interest. This review focuses on the influence of prophetic rhetoric, specifically the themes found in Amos 5:10-15, on political activism in Kenya. This section examines scholarly perspectives on the use of biblical rhetoric in political contexts, the role of prophets in advocating for justice, and how the message in Amos resonates with the Kenyan socio-political landscape.

Prophetic Rhetoric and Political Activism

The prophetic literature of the Old Testament is characterized by a strong confrontation between divine will and human disobedience. Prophets like Amos used powerful rhetoric to call for social, political, and economic reforms. According to John J. Collins, the role of Hebrew Bible prophets was not just religious but deeply political, often serving as the voice of the oppressed and calling for governance reforms (Collins, 1997: 42). Amos 5:10-15 exemplifies this stance, condemning the political and religious elites for their exploitation of the poor.

In the African context, this prophetic voice has similarly inspired political activism. Scholars such as P.E. Nyamiti (1984: 128) and J. O. Karanja (2005: 64) argue that prophetic rhetoric from texts like Amos strongly resonates in Kenya, where issues of corruption and inequality persist. They contend that this rhetoric can galvanize activism, challenging unjust systems and advocating for political and social transformation.

The Social Justice Dimensions in Amos 5:10-15

Amos 5:10-15 is a potent example of prophetic rhetoric directed at political and economic elites. Amos denounces those who “hate the one who reproves in the gate” (Amos 5:10), a reference to the abuse of power within the judicial system. This critique highlights the political nature of his message. R. E. Clements (1988: 245) suggests that this passage is not just a condemnation of individual sin but an indictment of systems of governance that perpetuate inequality.

This understanding of prophetic rhetoric speaks directly to the challenges in contemporary Kenyan society. Theologians like J.N.K. Mugambi (2003: 55) argue that African theology has consistently drawn from the prophetic tradition to challenge political systems that perpetuate injustice, echoing Amos’s call for social justice in the postcolonial context.

Amos 5:10-15 and Political Activism in Kenya

Kenya’s history of political unrest and activism has often been fueled by social injustice. J. B. Kamau (2000: 77) argues that the prophetic tradition is a powerful tool for resistance movements. The themes of justice and the condemnation of corruption in Amos 5:10-15 are directly applicable to the struggles of ordinary Kenyans. During the struggle for multi-party democracy in the 1990s, church leaders, including those from the National Council of Churches of Kenya (NCCK), invoked the rhetoric of prophets like Amos to inspire political change. They advocated for an end to the culture of impunity and corruption (Kinyanjui, 2011: 92), mirroring Amos’s denunciation of corrupt leaders and his call for justice and accountability.

Prophetic Rhetoric, Resistance, and Social Change

The influence of prophetic rhetoric on political activism is a global phenomenon. In Kenya, this rhetoric has become a tool for advocating for systems that promote equality, justice, and human dignity. The message of Amos 5:10-15 continues to serve as a powerful critique of political structures that perpetuate inequality, offering a biblical foundation for movements seeking to address corruption and injustice (Kithaka, 2012: 45).

Conclusion

The literature reviewed demonstrates that the prophetic rhetoric in Amos 5:10-15 has significantly influenced political activism in Kenya. This influence is evident in how Amos’s condemnation of social injustice and corruption is echoed in the struggles for political and social reform. The themes of justice, righteousness, and denunciation of oppressive systems found in the passage resonate strongly in Kenya’s postcolonial context, providing a powerful framework for movements that seek a more just society.

METHODOLOGY

This study employed a qualitative research methodology to examine how the prophetic rhetoric found in Amos 5:10–15 informs and shapes political activism in Kenya. Using a critical textual analysis of both biblical and contemporary sources, the research investigated real-life instances where religious language, specifically biblical prophetic themes, was mobilized in political movements and advocacy campaigns. This approach enabled an in-depth understanding of the interface between theology and activism within the Kenyan sociopolitical context, allowing the researcher to observe and document how prophetic discourse translates into political engagement (Yin, 2014: 50).

A critical exegesis of Amos 5:10–15 was conducted to extract key theological themes such as justice, social accountability, and critique of systemic oppression (Wolff, 1977: 154–157). These themes were used as a lens to analyze contemporary political and religious texts. Speeches from religious and political leaders, advocacy group manifestos, and relevant media reports were examined to identify instances where prophetic rhetoric was actively applied in political discourse. Historical and contextual insights were also obtained from academic literature, archived sermons, organizational records, and policy documents sourced from religious institutions and civil society organizations, which helped trace the evolution and strategic use of prophetic themes in Kenyan political activism.

The collected data were analyzed using thematic analysis (Braun & Clarke, 2006: 79), which enabled the systematic identification of patterns across texts and discourse. Texts were reviewed and coded for recurring themes, particularly around justice, corruption, oppression, and calls for moral reform, echoing the language of Amos 5. These codes were then grouped into broader thematic categories, highlighting rhetorical parallels between the biblical text and the discourse of modern Kenyan political actors. The final stage involved interpreting these categories to assess how Amos’s message functions as a theological framework within Kenyan activism. The report outlines the extent to which biblical rhetoric informs policy discussions, advocacy strategies, and public engagement, demonstrating both symbolic and practical outcomes of religious influence on political action.

RESULTS AND FINDINGS

Amos 5:10–15 is a powerful unit within the broader structure of the Book of Amos, encapsulating core themes of judgment, injustice, and the call to ethical reform. It exemplifies the genre of prophetic rhetoric, a mode of speech marked by confrontation, moral urgency, and covenantal critique. This passage speaks directly to the misuse of political and judicial power in ancient Israel and offers insight into the role of the prophet as a theological and political actor.

This exegetical analysis employs philological (linguistic and semantic), literary (structure and rhetoric), and theological (covenantal, ethical, and moral) tools to unpack the passage. It then situates the rhetoric of Amos within the broader tradition of prophetic political activism.

Philological Observations

Verse 10: “שֹׂנְאִים בַשַּׁעַר מוֹכִיחַ” – “They hate the one who reproves in the gate”

The Hebrew root שָׂנֵא (“to hate”) here intensifies the rejection of the prophetic voice. The מוֹכִיחַ (“reprover”) carries legal and moral connotations, one who brings accountability or correction, particularly in a communal context (shaʿar refers to the town gate, a place of legal judgment). The phrase implies an active hostility toward public truth-telling. This rejection is not mere apathy but is symptomatic of a corrupted political system (Wolff, 1977, pp. 154–155).

Verse 11: “תִּשְׁאוּ אֵלָיו מַשְׂאַת בַּר” – “You impose grain taxes on the poor”

The phrase מַשְׂאַת בַּר (“tribute of grain”) suggests an exploitative tax system. The Hebrew תִּשְׁאוּ (root נָשָׂא, “to lift, to impose”) implies an unjust burden placed upon the vulnerable (דַלִּים – “the poor”). This verse critiques economic injustice legislated through taxation (Wolff, 1977, p. 155).

Verse 12: “שֹׁחַד לָקְחוּ” – “They take bribes”

The word שֹׁחַד (“bribe”) is central to Israelite legal codes (cf. Exod. 23:8; Deut. 16:19), where its prohibition is linked to perverting justice. The active verb לָקְחוּ (“they take”) shows direct involvement by the ruling class in distorting legal processes for personal gain (Brueggemann, 2001, p. 34).

Verse 13: “יִדּוֹם כִּי עֵת רָעָה הִיא” – “The prudent keep silent, for it is an evil time”

יִדּוֹם (“keep silent”) may indicate either wisdom in avoiding danger or a tragic acknowledgment that speech has lost its power in a context of systemic evil. The prophet describes a society where even wisdom is rendered mute under the weight of injustice (Brueggemann, 2001, p. 35).

Literary and Structural Analysis

Amos 5:10–15 exhibits a chiastic and progressive structure, building from accusation (vv.10–12), through observation (v.13), to exhortation and conditional hope (vv.14–15). This movement is crucial in prophetic rhetoric, where the pattern of judgment–silence–call to repentance is not just literary, but theological as shown in the table below:

Table 1.1 Literary structure of Amos 5:10-15

The rhetorical shift in vv.14–15, from denunciation to imperative, demonstrates the prophet’s role not only as a critic but as a reformer, issuing a theological challenge to the status quo (Burns and Tengatenga, 2024, p. 7).

Theological Significance

Prophetic Rhetoric as Theological Protest

Amos 5:10–15 enacts prophetic protest, deeply embedded in covenantal theology. The rejection of justice is not merely immoral; it is a breach of the covenant with Yahweh. The prophet frames this political corruption as a spiritual crisis. The language of “truth” (אֱמֶת, v.10), “righteous” (צַדִּיק, v.12), and “justice” (מִשְׁפָּט, v.15) shows that political action is under divine scrutiny (Wolff, 1977, pp. 156–157).

Political Activism within the Prophetic Frame

The prophet’s address is inherently political: he names specific structures, the courts, the economic systems, the elite, that are complicit in injustice. Yet Amos is not a political revolutionary in a modern sense; rather, he speaks from within a theological tradition that holds kings and courts accountable to Yahweh’s justice (Burns and Tengatenga, 2024, p. 8).

By calling for the establishment of justice in the gate (v.15), Amos advocates a public transformation of political life. His activism is theological, it flows from a vision of divine righteousness that is both moral and social (Brueggemann, 2001, p. 36).

Conditional Hope and Public Ethics

The phrase “perhaps the Lord… will be gracious to the remnant of Joseph” (v.15) reflects a covenantal conditionality; repentance may lead to divine grace. Amos does not guarantee redemption; he demands ethical change as the precondition for national survival. This prophetic frame places emphasis on public ethics as the evidence of authentic religion (cf. Amos 5:21–24) (Wolff, 1977, p. 157).

Prophetic Rhetoric and Modern Political Discourse

Amos’s rhetoric remains a foundational model for faith-based political activism. His denunciation of bribes, injustice, and silencing of truth-tellers resonates in modern contexts where state institutions fail the poor. As Gunda (2010, p. 5) and Burns & Tengatenga (2024, p. 6) argue, the prophet’s task is to unmask the illegitimacy of power that ignores justice, and to summon both leaders and citizens to public accountability. Amos speaks with moral urgency, demanding that faith communities not only critique injustice but also establish alternative moral visions rooted in divine justice. His words function as both rhetorical resistance and theological imagination, hallmarks of prophetic activism (Brueggemann, 2001, p. 37).

Textual Analysis

The analysis of textual and archival data revealed three key findings concerning the influence of Amos 5:10–15 on political activism in Kenya: prophetic rhetoric in public discourse, religious narratives as mobilizing frameworks, and the theological framing of political resistance.

Prophetic Rhetoric in Political and Religious Discourse

Political and religious leaders frequently employ prophetic language from Amos 5, especially verse 24 (“let justice roll down like waters”) to lend spiritual and moral legitimacy to political critique. The use of such rhetoric was particularly evident during electoral seasons and anti-corruption campaigns, where appeals to biblical justice created a bridge between theology and activism. For example, Bishop Alexander Kipsang Muge invoked the language of Amos in sermons denouncing judicial corruption and oppression, framing political resistance as part of Christian faithfulness (Otieno, 1993, p. 48). Such rhetoric aligned moral authority with civic duty, reinforcing activism as both a spiritual and political act.

Religious Narratives as Tools for Mobilization

Faith-based organizations and advocacy groups strategically used Amos’s themes of justice, righteousness, and condemnation of social exploitation as rallying points for civic mobilization. These narratives were prominent in public campaigns addressing poverty, land injustice, and police brutality. Documents and manifestos from organizations like the National Council of Churches of Kenya reflected a deliberate integration of biblical justice language, grounded in prophetic traditions (Opade, 2023, p. 23). This approach increased grassroots participation by mobilizing communities through shared religious values and collective memory.

Theological Framing of Resistance to Corruption and Oppression

Amos’s denunciation of bribery, inequality, and exploitation (Amos 5:12) has been reinterpreted in Kenya as a theological framework legitimizing resistance to corrupt systems. Clergy and faith leaders have often drawn parallels between Amos’s message and the Kenyan sociopolitical landscape, using it as a call to confront state injustice. Burns and Tengatenga (2024, p. 6) argue that this represents a form of “critical pulpit theology,” where scriptural interpretation drives civil society engagement and challenges authoritarian governance. This theological framing positions activism not only as political expression but as a prophetic response grounded in scripture.

SUMMARY OF FINDINGS

Table 2.1 Theme description and the impact

CONCLUSION OF FINDINGS

The findings demonstrate that Amos 5:10–15 continues to serve as a compelling theological and rhetorical foundation for political activism in Kenya. Its use by faith leaders and advocacy movements reflects an enduring belief in the prophetic responsibility to challenge injustice, making Amos both a religious and political resource for transformation.

DISCUSSION

The findings of this study highlight the enduring relevance of Amos 5:10–15 as both a theological and socio-political resource in contemporary Kenya. The prophetic oracles of Amos, which condemn systemic corruption, unjust courts, and the silencing of truth-tellers, continue to find resonance in contexts marked by economic inequality, state corruption, and authoritarian practices. Rather than remaining in the realm of theological abstraction, Amos’s rhetoric is appropriated in lived contexts, providing a framework for resistance, advocacy, and public theology. This dynamic supports Gunda’s (2010: 5) observation that prophetic texts in postcolonial Africa function as transformative resources that both interpret and shape social realities.

Prophetic Rhetoric as Social Transformation

Amos 5:10–15 demonstrates that prophetic texts are not inert historical artifacts but performative instruments capable of catalyzing social change. In the Kenyan context, the prophet’s insistence on justice at the “gate”, the civic and judicial space of ancient Israel, translates into contemporary demands for accountability within political and judicial systems. Burns and Tengatenga (2024: 7) argue that prophetic literature remains particularly potent in postcolonial Africa, where corruption, clientelism, and state violence mirror the exploitative practices denounced by the prophets of Israel. The denunciations of unjust taxation in Amos 5:11, for instance, parallel current grievances around exploitative fiscal policies in Kenya. Likewise, the warning against silencing those who reprove in the gate (Amos 5:10) resonates with the harassment of journalists, activists, and clerics who challenge state narratives (Opade, 2023: 25). Thus, Amos functions not merely as scripture but as a living rhetorical resource with enduring socio-political force.

Contextual and Postcolonial Hermeneutics

The appropriation of Amos in Kenya illustrates African contextual and postcolonial hermeneutics, which insist that biblical interpretation must emerge from lived experience and address local realities of oppression and resistance (West, 2011: 45). This approach contrasts sharply with Western exegetical traditions that often depoliticize prophecy by restricting it to historical-critical reconstruction. African readers, however, treat prophecy as inherently political, rooted in speaking truth to power, and directed toward the defense of the marginalized (Ukpong, 2000: 24). In this regard, the Kenyan use of Amos reflects a broader hermeneutical movement across Africa that reclaims biblical prophecy as a tool for theological resistance.

The Kenyan case further confirms Opade’s (2023: 23) argument that contextual readings transform biblical texts into living testimonies of resistance. The prophetic insistence on hating evil, loving good, and establishing justice (Amos 5:15) thus becomes not simply a theological ethic but a practical political mandate. The hermeneutical act of applying Amos to issues such as police brutality or youth unemployment demonstrates a deliberate re-contextualization that reclaims prophecy for African struggles.

The Church as a Site of Political Agency

The study also reaffirms the centrality of the church as a site of political agency in Kenya. Otieno’s (1993: 48) analysis of Bishop Alexander Muge demonstrates how the pulpit historically functioned as a locus of prophetic critique against state oppression. Similarly, Gitari (2017: 88) documents how the pulpit in the 1980s and 1990s was instrumental in challenging one-party authoritarianism, land grabbing, and human rights abuses. These examples illustrate that the church in Kenya has long served as a platform for public theology, where spiritual authority is leveraged for civic mobilization.

The continuity of this tradition is evident in the present, where churches continue to frame their witness around the biblical mandate of Amos 5:15. Sermons, pastoral letters, and ecumenical statements consistently emphasize justice as central to Christian discipleship, situating the church not as a passive observer but as an active participant in national discourse. This aligns with Brueggemann’s (2001: 34–36) broader claim that prophetic texts provide the church with resources for articulating alternative moral visions to dominant political ideologies. In Kenya, the church’s embrace of Amos reinforces its identity as a moral conscience of the nation, though it remains contested when ecclesial institutions appear co-opted by political elites.

Comparative Trajectories: Indigenous, Colonial, and Digital Prophecy

One of the most striking findings of this study is the way prophetic discourse in Kenya demonstrates continuity and transformation across different historical moments. Historically, prophetic authority in Eastern Africa was often vested in singular figures such as Syokimau of the Kamba, whose nineteenth-century visions anticipated colonial intrusion and its accompanying technologies (Mbiti, 1975: 92). Likewise, the Dini ya Msambwa movement under Elijah Masinde employed prophecy as a form of resistance against colonial disruption of indigenous moral and social orders (Karanja, 2005: 66). Both traditions reveal how prophecy operated as a tool of anti-colonial resistance, defending cultural integrity and opposing external domination.

In the postcolonial era, the prophetic mantle shifted to ecclesial figures such as Bishop Muge and Archbishop Gitari, who confronted authoritarian regimes by transforming the pulpit into a site of prophetic proclamation (Otieno, 1993: 48; Gitari, 2017: 88). This “Critical Pulpit Theology” demonstrates how prophecy was re-embedded within institutional religion, combining biblical exegesis with moral authority to challenge state corruption and human rights abuses.

The digital era, however, introduces a profound transformation. Digital prophecy, as illustrated in the Gen Z–led protests against the Finance Bill of 2024, represents a decentralized and collective form of prophetic witness. Hashtags such as #EndPoliceBrutalityKE and #RutoMustGo function as contemporary oracles, democratizing prophetic agency by making it accessible to anyone with a smartphone (Oloo, 2019: 118–121). Burns and Tengatenga (2024: 12) argue that this networked prophetic voice reflects the ethos of Amos in its denunciation of exploitation and systemic corruption, though its medium is radically different.

This democratization of prophecy, however, introduces new tensions. Unlike the institutional endurance of ecclesial prophecy, digital prophecy risks ephemerality, with movements losing momentum once hashtags fade. Moreover, political elites have co-opted religious language on digital platforms to frame themselves as divinely sanctioned, thereby complicating the prophetic register. President Ruto’s online deployment of “God’s elect” imagery (Gitari, 2017: 88) illustrates how prophecy, traditionally wielded against the state, is sometimes used to entrench state legitimacy. These dynamics reveal that while digital prophecy amplifies voices of dissent, it also remains a contested and fragile space.

Comparative Framework of Prophetic Rhetoric in Kenya

Table 3.1 Comparative Framework of Prophetic Rhetoric in Kenya

This comparative framework demonstrates the adaptability of prophetic discourse in Kenya. While Amos articulated his critique at the city gate against unjust taxation and corrupt elites (Wolff, 1977: 154–157), indigenous prophets like Syokimau localized prophecy within anti-colonial resistance (Mbiti, 1975: 92). The pulpit prophets of the 1980s and 1990s reclaimed ecclesial authority to confront authoritarian rule (Otieno, 1993: 48), and the Gen Z “network prophets” of 2024 employed digital platforms to mobilize against oppressive policies (Oloo, 2019: 121). Across these contexts, prophecy has shifted in form, but retained its moral imperative to “establish justice in the gate” (Amos 5:15).

Continuity and Transformation of Prophetic Tradition

The comparative trajectory reveals that prophecy in Kenya is best understood as a dynamic tradition of continuity and transformation. From the biblical Amos to Syokimau’s visions, from Bishop Muge’s pulpit to Gen Z’s Twitter feed, the prophetic voice remains a central moral force, adaptable in form yet consistent in its demand for justice and accountability. Mugambi (1995: 18) rightly observes that prophecy in Africa continually reinvents itself, yet it consistently sustains its theological vocation of challenging systems of oppression.

While earlier prophetic registers embodied authority in individuals or institutions, the digital age disperses prophetic agency into collective consciousness. Although digital prophecy carries vulnerabilities, ephemerality, co-optation, and state regulation, its resonance with Amos lies in its unyielding insistence that justice, not oppression, must define the moral order of the nation.

CONCLUSION

The study has demonstrated that prophetic rhetoric in Amos 5:10–15 remains a compelling theological resource for socio-political engagement in Kenya. Amos’s condemnation of systemic injustice, expressed in the rejection of truth-tellers at the gate, exploitative taxation, and the corruption of judicial processes (Wolff, 1977: 154–157) resonates deeply within Kenya’s contemporary struggles against corruption, inequality, and state oppression (Brueggemann, 2001: 34–36). By grounding civic resistance in covenantal theology, Amos provides a framework where justice and righteousness are not optional virtues but existential imperatives for national survival (Burns & Tengatenga, 2024: 7–8).

Yet the Kenyan prophetic tradition has never been static. It has adapted across historical eras, from indigenous prophets like Syokimau, who foresaw colonial intrusion (Mbiti, 1975: 92), to Elijah Masinde’s Dini ya Msambwa movement against colonial subjugation (Karanja, 2005: 66), to the era of Critical Pulpit Theology during Moi’s authoritarian rule, exemplified by Bishop Alexander Muge and David Gitari (Otieno, 1993: 48; Gitari, 2017: 88). Each stage has shown that prophetic rhetoric is not confined to theological abstraction but is enacted as moral protest against unjust systems.

The rise of digital platforms represents the latest stage in this continuum. The “digital prophet” is not a singular figure but a dispersed, networked voice, emerging most clearly in the Gen Z–led protests against the Finance Bill 2024. Through hashtags such as #RutoMustGo and #EndPoliceBrutalityKE, digital activism functions as a prophetic register that critiques state injustice and mobilizes civic participation (Oloo, 2019: 118–121). In this sense, the digital arena operates as a new “public gate” where truth is spoken and contested, mirroring Amos’s vision of justice in the communal square (Amos 5:10, 15).

At the same time, the digital-theological nexus introduces both possibilities and challenges. On the one hand, it democratizes prophetic agency, lowering the barriers to mobilization and amplifying collective outrage (Opade, 2023: 23–25). On the other hand, it risks ephemerality, as viral movements may lack the institutional depth to sustain systemic reform (Gunda, 2010: 5). Moreover, the appropriation of religious rhetoric by political elites, such as the framing of President William Ruto as “God’s elect” in digitally broadcast prayer rallies (Gitari, 2017: 88) demonstrates how prophetic language can be co-opted to legitimize power rather than critique it. The generational critique of the institutional church for its “loud silence” on matters of justice underscores the urgency of reclaiming a prophetic role aligned with the Amos tradition (Burns & Tengatenga, 2024: 12).

Therefore, the prophetic tradition in Kenya today must be understood as both continuous and transformative. It continues in its unwavering demand for justice and moral accountability, yet it transforms in its medium, from sacred groves and pulpits to digital feeds and hashtags. To remain faithful to its calling, prophetic discourse must bridge the immediacy of digital protest with the endurance of institutional reform, ensuring that the energy of digital mobilization translates into sustainable political engagement. The future of prophecy in Kenya, then, will be shaped not only by its ability to denounce injustice in real time but also by its commitment to establish justice in the “gate,” whether that gate be physical, ecclesial, or digital.

LIMITATIONS AND FUTURE RESEARCH

Despite its contributions, this study has several limitations. First, the analysis was primarily qualitative and text-driven, relying on exegesis and archival data without engaging in extensive empirical fieldwork. This means that the voices of activists, church leaders, and grassroots communities were represented through secondary materials rather than direct interviews or ethnographic observation. Second, while the study traced the trajectory of prophecy from biblical to digital registers, it did not engage with comparative case studies from other African nations where Amos has similarly been invoked. Such comparative insights could reveal both shared and divergent trajectories of prophetic rhetoric across the continent. Third, the focus on high-profile prophetic figures (e.g., Bishop Muge, Archbishop Gitari) and recent Gen Z digital movements may underrepresent the quieter but equally significant prophetic contributions of women, rural communities, and non-mainline Christian traditions.

Future research should therefore expand on three fronts. First, empirical studies could engage directly with contemporary activists, clerics, and digital campaigners to assess how they consciously interpret and deploy Amos 5:10–15 in their rhetoric and strategies. Second, comparative research across African and global contexts could illuminate how prophetic texts are mobilized in different socio-political struggles, from Zimbabwe and South Africa to Latin America and the Caribbean. Third, interdisciplinary approaches that combine theology, political science, media studies, and anthropology could yield a fuller picture of how prophetic rhetoric evolves in hybrid spaces that include both sacred texts and digital platforms. By addressing these areas, future scholarship can deepen our understanding of the enduring power and adaptability of prophetic traditions in shaping just societies.

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