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The prosperity gospel, which places undue emphasis on material wealth as a defining attribute of the Christian life, now has a new—and more problematic—variant. This toxic strain does not merely claim that believers should be wealthy, but also speaks disdainfully and dismissively of saints—living or departed—who are perceived as having failed to attain the material wealth thresholds set by its proponents.

As with many other doctrinal errors, the problem with the prosperity gospel arises from a narrow focus on a limited portion of Scripture, ignoring the broader biblical context that would provide a more nuanced interpretation. Though already a theological malaise, the traditional prosperity gospel is relatively benign compared to the emerging Toxic Prosperity Gospel, which is fuelled by a radicalization of its proponents and poses a greater threat to the Church.

The problem with the prosperity gospel arises from a narrow focus on a limited portion of Scripture, ignoring the broader biblical context that would provide a more nuanced interpretation.

In their zeal to strengthen an argument that conflates godliness with gain, we are beginning to see stories being fabricated or reframed in ways that rewrite not only history but also Scripture. What is mind-boggling is the derision with which these new narratives are told.

Finding Balance

Jesus was very clear that material possessions are not a measure of a person’s worth (Luke 12:15). Neither can we conclude that God is pleased with someone simply because they possess wealth, since “He sends rain on the just and the unjust” (Matthew 5:45).

Taking a broad view of Scripture, the only conclusion we can draw is that while God generally desires His children to live abundantly, He also often permits difficulty and deprivation for various purposes—some of which He may not even disclose. This understanding is shaped by both explicit scriptural principles and the lived experiences of the saints.

While God generally desires His children to live abundantly, He also often permits difficulty and deprivation for various purposes—some of which He may not even disclose.

Paul taught Timothy that those who conflate godliness with material wealth, and who make the attainment of wealth their goal, will “fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction” (1 Timothy 6:9). He also instructed that a man of God should be content with food and clothing (1 Timothy 6:8). Writing to the Philippians, Paul said, “I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want” (Philippians 4:12). James echoes what Jesus (his half-brother) said about the poor: “Listen, my dear brothers and sisters: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom He promised those who love Him?” (James 2:5).

Beyond the explicit teachings, the day-to-day lives of the apostles and early believers do not suggest ostentatious wealth. In fact, what was more common was a surrender—rather than accumulation—of personal wealth for communal use. One of the most moving testimonies of this is Paul’s account of the Macedonian church:

“We want you to know about the grace that God has given the Macedonian churches. In the midst of a very severe trial, their overflowing joy and their extreme poverty welled up in rich generosity” (2 Corinthians 8:1b–2).

The day-to-day lives of the apostles and early believers do not suggest ostentatious wealth. In fact, what was more common was a surrender—rather than accumulation—of personal wealth for communal use.

It is clearly possible to be poor and approved by God, as seen in the story of the widow who gave a mite (Mark 12). Conversely, it is possible to be rich and not approved by God, as we read in the message to the church at Laodicea:

“You say, ‘I am rich; I have acquired wealth and do not need a thing.’ But you do not realize that you are wretched, pitiful, poor, blind and naked” (Revelation 3:17).

Honouring the Saints

Seeing such glowing testimonies of Christian contentment and generosity from saints who have gone before us, should we not weep and mourn at the suggestion that those who are not wealthy cannot be used by God for any meaningful work? Or that their spiritual impact is diminished by a lack of material accumulation?

Should we really evaluate Peter by his bank balance—the same Peter who said to Jesus, “We have left all”? Imagine how much material wealth he could have amassed had he chosen to, especially since believers laid the proceeds of their sold lands and houses at his feet.

Should we discredit Philip—who turned the city of Samaria to Christ—simply because he had to walk, rather than ride a chariot, on the road to Gaza? This is the same Philip who raised four daughters with the gift of prophecy.

Shall we look down on Paul—whose international ministry spanned Asia, Europe, and the Middle East—because he testified to frequently being in want and destitution?

No.
Surely, we have not so learned Christ.

A Word of Caution

This radical strain of the prosperity gospel that broke-shames the brethren cannot lead to anything good. It leads instead to boasting about personal conditions—against which Paul warns:

“…What makes you different from anyone else? What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?” (1 Corinthians 4:7)

This radical strain of the prosperity gospel that broke-shames the brethren cannot lead to anything good. It leads instead to boasting about personal conditions.

Worse still, this kind of boasting leads to a tragic form of spiritual blindness—one that demands great caution. To such people, God gives this sobering rebuke and counsel:

“You say, ‘I am rich; I have acquired wealth and do not need a thing.’ But you do not realize that you are wretched, pitiful, poor, blind and naked. I counsel you to buy from me gold refined in the fire, so you can become rich; and white clothes to wear, so you can cover your shameful nakedness; and salve to put on your eyes, so you can see.” —Revelation 3:17–18

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