Hate is a strong word. I rarely use it. When I do use it, I make it clear that I do not use it in jest, or without reason. When I say I hate something, I mean I abhor it, I detest it, and I wish it were not in existence.
Therefore, saying that I hate the prosperity gospel, I still feel I am putting it mildly. Frankly, I wish it would disappear never to deceive another Christian again.
What is the prosperity gospel?
Without giving you a long, drawn-out definition, I will make it simple: the prosperity gospel convinces Christians that God wants them to be wealthy, that he does not want his children to suffer, and that he wants them to enjoy every moment of this life, because he promised he would bless those who have faith enough to believe he would do just that.
In effect, the prosperity gospel does more than hurt Christian growth. The prosperity gospel attempts to deceive us into believing that with enough faith, we will inherit the blessings promised to Abraham, Isaac and Jacob, and by extension, the nation of Israel in this lifetime, which is simply not true.
What is worse is that Christian ministries throughout North America are now exporting this health and wealth gospel to poorer nations, such as Africa, and walking away with millions of dollars in donations for what in reality is a lie.
Problems with the prosperity gospel
Several inherent problems exist with the prosperity gospel that Christians ought to understand:
1. The prosperity gospel negates Christ’s sacrifice.
Jesus sacrificed his life in order to reconcile us with God (Ephesians 5:2; Hebrews 10:14). Up until Christ’s death, there was a need for a blood offering as a means to approach God’s throne (Exodus 30:10). Without that sin offering, which typically came in the form of an animal sacrifice performed by a representative of the Levitical priesthood (Leviticus 4:1-7), no one could request an audience with God directly.
All that changed once Jesus died on the cross. No longer do we need to worry about our sins getting in the way of our relationship with God. Instead, we have Jesus, who bore the penalty of our sins, who now acts on our behalf as intercessor, drawing us nearer to God in a communion based on repentance and forgiveness (1 Timothy 2:5-6). In turn, God refers to us as sons, of whom the creation is eagerly waiting for the revealing of our inheritance (Romans 8:18-19).
The prosperity gospel throws that all aside for the temporary hope of gaining riches now. Christ’s shed blood is meaningless in the context of our desire to petition God to grant wishes, as if he were some kind of genie. God is only there to serve, and if he does not give us what we want, then we did not ask him with enough faith, which cheapens what Jesus did for us because there would be no need for redemption if all we are looking for is a comfortable life without sickness.
2. The prosperity gospel does not recognize Christian suffering.
When God began working with Job, one of the richest men of the Old Testament (Job 1:1-3, 8), he began doing so by allowing Job to lose everything (verses 13-19). God not only used Satan to permit Job’s suffering (verse 12), but he also used Job’s sense of loss to act as a contributing factor to bring about his repentance. Job came to realize just how awesome and wonderful God is, such that he accepted God’s greatness regardless if he understood, or not, why God did what he did (Job 42:1-6).
Contrast this example with how the prosperity gospel interprets scripture.
The prosperity gospel renders Job’s suffering as an example of the doubling-up principle detailed in Exodus, “If a man gives to his neighbor money or goods to keep safe, and it is stolen from the man’s house, then, if the thief is found, he shall pay double” (Exodus 22:7 ESV throughout). In Job’s case, the thief was Satan; and since Satan took all that Job had, Job’s compensation would be double his loss (Job 42:10).
Saying it another way, Job’s suffering had nothing to do with repentance, but had everything to do with claiming a reward from a long-forgotten civil statute enacted in ancient Israel to discourage thievery.
A couple of things are wrong with this thinking. First, when Job went through everything he did, the nation of Israel did not exist, therefore, the thievery statute, being part of the Law of Moses, did not exist. Second, and more importantly, it would be presumptuous to assume God’s intention when he allows people to suffer. It would be even a bigger mistake for others to deny that God allows suffering.
In the New Testament, Jesus spoke many times about this life’s riches and the futility of trying to accumulate wealth (Luke 12:15-21). He even made it clear that the rich would have a hard time entering the kingdom of God, “Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God” (Matthew 19:24). In all that Jesus said, he guaranteed one thing: his followers would suffer for his name’s sake (John 15:20) and his apostles confirmed this understanding (1 Peter 4:12; 2 Timothy 3:12). He did not promise material wealth, but actually encouraged followers to sell everything to give to the poor (Matthew 19:21).
3. The prosperity gospel blames poverty on a lack of faith.
People are poor because they want to be poor. In essence, that is the prosperity gospel message.
We do not have because we do not ask. If we asked, we would have and we would not have any reason to disbelieve God’s promises made to Abraham. Of course, this reasoning does not take into account what the apostle Paul said:
“Now the promises were made to Abraham and to his offspring. It does not say, ‘And to offsprings,’ referring to many, but referring to one, ‘And to your offspring,’ who is Christ.” (Galatians 3:16)
People become sick and stay sick because they lack faith in God to heal them. After all, did not Jesus say, “Daughter, your faith has made you well; go in peace, and be healed of your disease” (Mark 5:34)? Yet when someone dies of cancer, is it because of a lack of faith that he or she died, or was it that God allowed it to happen for a greater purpose?
The prosperity gospel answers this question by hinging its entire theology on faith. With enough faith, God will bless us Christians with health, wealth and happiness. If we hope for whatever we ask, we will receive it; and if we do not receive it, we did not hope for it enough.
The problem with this type of thinking is that we make what we hope for our goal instead of asking God what his will is for us (Matthew 6:33). In fact, God’s will soon takes a backseat to our desires, which could run contrary to what he wants (James 4:2-3). For this reason, many Christians wonder why God allows things to happen the way they do, rather than trusting God’s ability to resolve things according to his will.
There is nothing wrong with having faith, so long as we do not mistake it for materialistic faith, which leads nowhere other than against God’s plan.
4. The prosperity gospel guarantees a payback for anything Christians give.
Imagine investing $100 and receiving $10,000 back. That is what the prosperity gospel will have us believe. Whatever money we give will come back to us a hundredfold: “Jesus said, ‘Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel, who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life'” (Mark 10:29-30).
Other than the apostle John, historical evidence suggests all the apostles died by the hands of persecutors. What happened to their reward? Whatever became of their hundreds of houses they owned?
The prosperity gospel twists the meaning of these verses to suit an invalid premise: if we Christians give, we will receive a hundredfold reward now in the form of money and property. But, that is not what it says. Jesus is talking about prosperity in relationships and families. Jesus explains this at the beginning of the book of Mark:
“And his mother and his brothers came, and standing outside they sent to him and called him. And a crowd was sitting around him, and they said to him, ‘Your mother and your brothers are outside, seeking you.’ And he answered them, ‘Who are my mother and my brothers?’ And looking about at those who sat around him, he said, ‘Here are my mother and my brothers! For whoever does the will of God, he is my brother and sister and mother’.” (Mark 3:31-35)
As regarding to the mention of houses and lands, these verses are referring to families, much like how other parts of scripture refer to families by a patriarch’s name; such as the House of David (1 Samuel 20:16; 2 Samuel 3:1), the House of Judah (2 Samuel 2:4; 1 Kings 12:21), and the House of Jacob and Israel (Jeremiah 3:18; Hebrews 8:10).
And should there be any confusion as to what Jesus was preaching, we need to read Mark 10:29-30 in context with the other verses surrounding the passage, starting from verse 17 all the way to verse 31. Jesus was saying that for the rich and wealthy, it would be difficult, almost impossible, for them to enter the kingdom of God, “And Jesus looked around and said to his disciples, ‘How difficult it will be for those who have wealth to enter the kingdom of God!’” (verse 23). Before that, he made it even clearer to a rich, young man what his stance was regarding riches, “And Jesus, looking at him, loved him, and said to him, ‘You lack one thing: go, sell all that you have and give to the poor, and you will have treasure in heaven; and come, follow me’” (verse 21).
Other proponents of the prosperity gospel camp turn to the Old Testament to convince Christians to give generously: “Bring the full tithe into the storehouse, that there may be food in my house. And thereby put me to the test, says the Lord of hosts, if I will not open the windows of heaven for you and pour down for you a blessing until there is no more need” (Malachi 3:10).
Again, should what Malachi say apply to Christians today, it does not refer to blessings now, although we may receive blessings but it may have more to do with God’s spontaneous generosity than with the verses written in Malachi (Matthew 6:3-4).
God wants generous and cheerful givers (2 Corinthians 9:7). He does not want Christians giving with the expectation of getting something back in return (Proverbs 11:7). He does not want to limit us to give only a tithe, or rather, 10% of our increase either. Everything is his (Psalm 24:1). He wants to see just how much of what he gives to us do we dare keep.
What is the true gospel?
Jesus came as God in the flesh (John 1:1-3, 14), lived, died, and rose from the dead. He sits at the right hand of the father (Romans 8:34), waiting for the time when he will return as a conquering king (Hebrews 10:12-13). During his time on earth, Jesus taught about loving God and loving others more than himself (Mark 12:28-31; John 15:13). He healed the sick (Mark 1:34), taught forgiveness (Matthew 6:14) and instituted the Lord’s Supper as a memorial of his death and resurrection (Luke 22:17-20).
Everyone who believes now has salvation through Christ’s sacrifice (John 3:16).
This is the true gospel.